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Full text of "The doxology approven, or, the singing glory to the Father, Son and Holy Ghost, in the worship of God, its lawfulness and expediency, proven from the holy scriptures, councils and fathers, and the scruples of the weak thereanent, cleared ; with a few ejaculations fit for several occasions, both for young and old"

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^ 7 APPROVEN :/Wl 

The Singing Glory to the Father, Son 
and Holy Ghoft, in the Worfhip of 
GOD, Its Lawfulnefs and Expedi- 
ency, proven from the Holy Scrip- 
tures, Councils and Fathers, and the 
Scruples of the Weak thereanent, 
cleared ; 

With a few Ejaculations fit for feveral Oc- 
casions, both for young and old. 


By Mr. RFEHlml&ev of the Gofpe'l. 



Prints in the Year .Meccxxxi. 

( ) ' 



/T is the Duty of all Chrijlians in General*, firioufly to 
bethink themfelves, and make it their whole Bufimfs 
here upon Earth, to look after their- eternal Happinefs ; 
and for that End, they mujl have their Faith rightly and 
jblidly confirmed in the Fundamentals of Religiofi : Asid 
Firft, They ought and mull believe the Scriptures of th* 
Old and New Tejlament, to be the Word of God, from 
their Dignity, Antiquity, and other Excellencies, as con- 
taining in them all Manner of Knowledge. TheOldTefla- 
mentis, in itfelf, a Sijlem of all Kind of Knowledge, ufe- 
fulfor the ConducJ of human Life-, and it is impoffible to 
recommend thofe Books of the Old and New Teji anient 
better, than is Jhown forth in the reading of them fer't- 
cujly. The New Tefl anient, as contained in the Gofpel, 
defer vedly claims our grcatefl Efleem, as conveying to us 
the blejjed Tidings of our recovering that happy State 
which our firjl Parents forfeited in Paradife ; and all thofi 
Excellencies, which in General belong to the Old Te/ia~ 
ment, may, in a more peculiar Manner, be claimed by tht 
New ; for, what the Law and the Prophets foretold, the 
Gofpel plainly demonjlrates to have been compleated. Thefe s 
with this great Book of the Creation, mujt needs let Cbn- 
jliansfee, and filly confirm them in the Belief of one fa- 
preme yjjmighty Being in the World, that has the Being 
of all other Beings in it felf, who firjl created thcfe feve* 
ral Species (which we fee in this great Book of the Crea- 
tion ) and endued them with this generative Powci' to pro- 
pagate their Kind: And thisfupreme Being is that which 
we call GOD. How glorious, how tranfcendently glo- 
rious, mujl this God needs be, who is the Being of till Be- 
ings > thePerfcftion of all Ptrfcftions, tht very Glory of 


( ) 

*11 Glories, the eternal God. As we Cbrifiians believe in 
one eternal God, fo being Sinners, we mujl believe in Jefus 
Cbrifl, whom the old Teflament clearly denotes to be the 
Meffias, and jhows us Chriflians, that it is not a mere 
Man, but God bimfelf, that would beer thefe our Sins, 
even he whofe Tsame is the Lord our Rigbteoujhefs. And 
that this Meffias is already come iuto the World, for the 
Redemption of the Sons of Adam, we muft make no 
Doubt of; and that this Jefus Cbrifl, whom the Book of 
the Go/pel, or New Teft anient J peaks of, was indeed the 
Per/on, is clearly demonftrated, by comparing the Neiv 
Teflament with that of the Old. As for the Birth of the 
Meffias, or Jefus Chrift, the Old Teflament faith, Gen. 
Ijth Ch ftp. from the Beginning, tothezzdVer, andGzn. 
lid, Ver. l<>, and downward, And the Angel of the 
Lord called unto Abraham out of Heaven the Second 
Time, and faid, By my felf have I fworn, faith the 
Lord, for becaufe thou haft done this Thing, and haft 
not withheld thy Son, thine only Son 5 That in Blef- 
fing I will blefs thee, and in Multiplying I will multi- 
ply thy Seed as the Stars of the Heaven, and as 
the Sand upon the Sea Shore, and thy Seed fhall 
poffefs the Gate of his Enemies -, and in thy Seed (hall 
all the Nations of the Earth be bleffed, becaufe thou 
haft obeyed my Voice; and II Sam. 7 Chap. Ver. 12. 
And wnen thy Days be fulfilled, and thou (halt deep 
with thy Fatners, \ will fet up thy Seed after thee, 
which (nail proceed out of thy Bowels, and I will e- 
ftablifh His Kingdom \ andlfa. xi. Cap. Ver. I. And 
there fhall come forth a Rod out of the Stem ofjeffe, 
and a Branch fhall grow out of His Roots, and the 
Spirit of the Lord mall reft upon him, and fo forth. 
And the New Teflament, Mat. I. 1(5. And Jacob begat 
Jcfeph, the Husband of Mary, of whom was born 
JESUS who is called CHRIST-, but for Connec- 
tion, read down from the fir ft Perfe of this Chapter ; and 
mgain in the Old Teflament, Ifaiah the 7 Chap, and 14 
Ver. Therefore, the Lord himfelf fhall give you a Sign, 
Behold a Virgin (hall conceive, and bear a Son, and 
feall call His Name Immannel; and the New Teft anient 


( ) 

•rGofpel, Mat. lXhap. and ifl Ver. Now the Birth 
of JESUS CHRIST was on this Ways, Whenas 
His Mother Mary was efpoufed tojofepb, before they 
came together, me was found with Child of the Holy 
Ghoft, and fo forth downward > and Luke, the I. Chap. 
6, z6 to the 30. And in the Sixth Month the Angel 
Gabriel was fent from God, unto a City of Galilee 
named Nazareth, to a Virgin efpoufed to a Man, whefe 
Name was Jofeph, of the Houfe of David, and the 
Virgin's Name was Mary ; and the Old Teft anient faith in 
the <> Chapter o/Micah, v. 2. But thou Bethlehem Ephra- 
tah, though thou be little amongft the Thoufands o; 
Judah, yet out of thee (hall He come forth unto Me 
that is to be Ruler mljrael, whofe Goings forth hart? 
been of Old from everlafting; and the Go/pel Mat. ii. 
and ift Ver. Now when JESUS was born in Bethlehem 
ofjudea, and g great many moe Part* of the Old and New 
Teft anient, confirm the Divinity of our Lord and Saviour 
JESUSCHRIST: We therefore Chrifuans, are, 
andmuft be verily perfuaded, That the Books of the Old and 
New "left anient j are indeed the very Word of the Eternal 
God, and that they contain in them a perfett and complete 
Rule of our Faith. 

Further?nore, it ' is neceffary that we Chriftians hold 
the Catholick Faith, and the Catholick Faith is this ; 1 bat. 
we worjhip one God in Trinity, and Trinity in Unity, nei- 
ther confounding the Terfons nor dividing the Sub fiance; 
for there is one P erf on of 'the Father, another of the Sen, 
and another of the holy Ghoft; As is mere fully fet forth j 
in the Creed of St. Athanafitis. And that this Trinity 
of the Godhead, is aMyjlery we cannot po/Jibly conceive : 
Vet it is a Truth, that we can eafily believe, becaufe it 
is fo high that we cannot poffibly conceive it, for it it im- 
poffible any thing fkould be true of the infinite Creator > 
which can be fully expreft to the Capacities of us finitt 
Creatures ; and fortius Reafon, we ever jhould look ubmi 
tbeji Apprehenfions of God to be the trucjU whereby ire 
comprehend him to be the mcfl bicomprehenfible ; And 
that to be the mojl true of God, which feems mcftimpoj- 
fbletQUS; bittlet thisfujficc us, lhathewbobefthwws 
* Z bimfelf 

( ) 

bimfelf, bath avouched it of ' himfelf, mid therefore roe 
ought to believe it, as from the Gofpel of St. Mat. ZS 
Chap! ip, Ver. p. Go ye therefore, and teach all Nations, 
baptizing them in th- Name of the Father, and of 
the Son, and of the Holy Ghoft. Astd likewife, ift. 
John, Chap, 5. Ver. 7. There are three that bear Re- 
cord in Heaven, the Father, the Word, and the Ho- 
ly Ghoft, and thefe three are one. And faying the 
Words of St. Paul. 1 Tim. 3 Chap. 16 V. And with- 
out Concroverfy, great is the Myftery of Godlinefs, 
God was manifeft in the Flefh, juftified in the Spi- 
rit, feen of Angels, preached unto the Gentiles, be- 
lieved on in the World, received up into Glory. Now 
that the Doxology fhould be ufed in our prefent ejlabli- 
fbed Churchy would feem to he a very necejjary Point of 
Religion , efpecially in thefe wickedTimes wherein wc live y 
in which there are fo many pernicious Errors and dam- 
nabk Herefies, crept into the Articles offome Mens Faith % 
as dp not only jhock the Foundation of the Church of Chrift, 
butftrike at the Root of all Religion. But I hope we have 
better received Chrifl, than to hearken to fuch Opinions 
ms thefe are. Let us therefore manifed ourfelves to be, 
Chriftians indeed, by believing the Affertivns, truftingon 
the Promifes, fearing the Threatnwgs, and obeying the 
Pricepts of Chrifl our Ma/ier, that both Infidels and He- convinced of their Errors, by feeing us 
oytfiripping them in our Piety towards God, Equity t§ 
our Neighbours, Charity to the poor, Unity amongft our 
felves, snd Love to all. For this would be a clear De- 
monftration, that our Faith is better than theirs is> wbm 
ear Lives are holier than theirs are. 

( ' ) 




Chap. L 

The great Fundamentally of the Doclrme of the mofl 
bkjfed TRINITY, proven from the facred 

AMongst all the divine Myfteries of Chri-* 
ftian Religion, which it hath pleafed God 
in his infinite Wifdom , Mercy and Good- 
nefs, to reveal to his Church on Earth, 
on which they are to build their Faith and Salvati- 
on, the Myftery of the facred Trinity, one God in 
three Perfons, is the firft in Order, and of great Con- 
cernment, even the three that hear Record in Heaven* 
the Father, the Word, and the Holy' Ghoft, and theft 
three are one, I J oh. 5. -7. Thefe three bear Wn- 
nefs to the Truth of all the Scriptures \ then afiured- 
ly to this Truth alfo, that they are three Perfons in 
one God-head. And among the twelve Articles of 
the Apoftolick Creed, this Myftery of the Trinity 
takes up three. 

This facred Myftery is moft clearly manifefted ia 
our Saviour's Baptifm, Mat. 3. 16, 17. Luke 3. 
ZU **• Job. i. $2, 33. The Father fpeaks from 

A Hea« 

< * y 

Heaven, This is my well beloved Son, while at the fame 
Time the Son is baptized in Jordan, and the Holy 
Crhoft came down from Heaven, in the Likenefs of 
a Dove, and lighted upon God the Son, and abode 
upon him. 

Moreover, the Sacrament of Baptifm being or- 
dained of God, Father, Son, and Holy Ghoft, the 
firft Sacrament of the Covenant of Grac; , in it all 

• the Promifes of Mercy and Salvation are (ealed to 

• Believers, and by it Chriftians are folemnly entered 
Into the Church andHoufe of God; fo that the Con- * 
temner of this Sacrament debarreth himfclf from Sal- 

Therefore God himfelf hath appointed this Program 
to be prefixed upon the Porch of his Church, that this 
Almighty God, in whofe Name we are baptized, and 
in whom we believe, is Father, Son, and Holy Ghoft, 
and it cannot be fupponed, but that thefe Men 
and Women who w re profelyted, and being Pagans 
before, admitted to the Benefit of Chriftian Baptifm, 
behoved to take a Time to learn th^Grounds of their 
Religioh : Therefore the Do&ors of the Church, not ' 
only wrote Catechifms for thefe young Chriftians, 
who therefore, betwixt their firft offering of them- 
felves to the Chriftian Church, until the Time they 
were baptized, were called Catechwneni : Thefe Do- 
ctors alfo wrote certain fhort Sums of Chriftian 
Faith, commonly called Creeds ; that before thefe 
Pagan Catechument received Baptifm, they were to 
give a Confeffion of their Faith, contained in their 
Creed : In all which Creeds, written by the Church, 
whether longer or fhorter, and in their Catechifms, ► 
the Do&rine of the Trinity was a fpecial Part ; and 
accordingly that Synod of Divines at Weftmtn(ier> m 
their leffer Catechifm, have not omitted the Trinity : 
So the reformed French Church in Geneva have a little 
Catechifm containing only twenty one fhort Qu^ftions, 
on which they examine thefe who are at firft to be 
admitted to the Lord's Table : Which little Cate- 
chifm begins, with the Trinity, and is bound in with 



c j > 

their Piwrfc Verfion of the Bible, printed at Gettsv* 
1567, the facred Trinity being the Program of Chri- 
ftian Baptifm, proved the ftrong and invincible Fort of 
the Chriftian Faith in the Trinity of Pcrfons in the God- 
head, againft the Ajrians, and other Antetrinitarian 
Hcreticks > wherefore Socinus, who hath drunk much 
deeper in the poifonable Cup of Blafphemy againft the 
blefled Trinity, than the old Arrians, hath very flight- 
ingly written of the Sacrament of Baptifm. 

The fecond great Myftery of Chriftian Religion, 
is, That the Word was made Flefb, Job. I. 14. and 
this the Holy Ghoft calls the great Myftery of God- 
, linefs, God manijefted in the Flefb, I Tim. 3. 1(5. 
Which Myftery, viz. that the Word, the fecond 
Perfon, God trie Son, was incarnate, and not the Fa- 
ther or the Holy Ghoft j this cannot be known and 
believed aright, until firft we know and believe thac 
there are three diftind Perfons in the Godhead, therefore 
our Saviour, Job. 17. 3. joyns thefe two together. 
This is Life everlafting, to know thee the only true God y 
and J ejus Chrift whom thou haft fent ; and the Apoftle 
Paul, Co I of. 2. 2. To the Acknowledgement of the My- 
ftery of God, and of the Father ', and of Chrift. If it 
be objtded, That it feems to be a hard Saying, Thac 
the Knowledge and Faith in God, and three rerfons, 
Father, Son, and Holy Ghoft, and in Chrift, God 
and Man in one Perfon, is neceffary to Salvation, 
feeing both thefe are profound Myfteries, fo far above 
humane Reafon and Capacity 5 I anfwer, firft, not 
only thefe two are great Myfteries, but alfo the 
whole Gofpel is a divine Revelation, of a continued 
Track of Myfteries, Mark 4. II. Rom. 16. 25,26. 
Eph. 3. 9, 16, 19, Colof. 1. 21, 27. called the 
Myftery of Godlinefs, I Tim. 3. 16. For there is no 
ether Name under Heaven, given among Men, whereby / 
VP4 m'tfl be faved, hut the Name of J ejus, Ads 4. 1 
who is the Captain of our Salvation, Heb. 2. 10. thj v 
Author of eternal Salvation, Heb. 5. 9. and the Go 
fpel is called the Knowledge of Salvation, fcuke 1. 7/ 
tbcWordof'Stlvatiw, Aits 13, z<5. tbcWfcj oj 

A % E ^' • 

( 4 ) 

vction, A£ls 16. 17. the Salvation of God, A&S 2,J- 
a8. ffe Pflrper of God to Salvation, Rom. 1. 16. 
-flta gn?/tf Salvation, Heb. 2. 3. fo that whpfoever 
will not believe thefe Gofpel Myfteries, is damned, 
I anfwer, Secondly, That to divine and faving Faith, 
as fuch demonftrative Knowledge in the logical Senfe, 
far lefs comprehenfive Knowledge is required , but 
fJie Lord condefcending to Man's humane weak Ca-i 

{>acity, accepts of Faith, albeit apprehenfive Juiow- 
edge go before it, not always requiring that they 
know how fuch a Thing is true, but that howfoe- 
ver it is true, and becaufe of the Myftcrioufnefs of 
thefe Gofpel Divine Truths, there is a Neceffity for 
a Chriftian to deny himfelf, before he can fallow 
Chrift, Matth. 16. Z4. deny his carnal Wit and cor- 
rupt Reafon, therefore in the Lord's Work of Man's 
Converfion, in which he applies his exceeding great 
and mighty Power, Eph. 1. 19. he cafls down Ima- 
ginations and every high Thing that exalteth it felf a- 
gainjl the Knowledge of God, and hringeth into Capti- 
vity, every Thought, into the Obedience of Chrift, z Cor. 
30. 5. where, albeit the Almighty Hand of God is 
$rft in Order, and chief in the Work, yet the Chri- 
ftian himfelf willingly confents to captivate all his 
carnal Imaginations and Thoughts, and over the Bel- 
ly of them all, gives the Aflent of Faith to the My- 
fteries of the Gofpel, becaufe they are the Truth of 
God, who is infinite in Truth, and cannot lie > for 
he who pioufly and humbly captivates his Thoughts 
to Chrift, will flop the Mouth of all Obje&ipns of 
corrupt Reafon, with Abraham againjl Hope, believing 
in Hope, Rom. 4. 18. Which Affent of Faith gives 
God far more Glory than the AfTent of Science, 
\yhich flows naturally from the Force of that natu- 
ral Light, born in by the Knowledge of the Caufe $ 
but the Aflent of Faith is fupernatural, being a fu- 
jpernatural Grace and Gift of God, with all its De- 
grees , and becaufe the Myftery of the Trinity, and 
Chrift's Incarnation, were fo high above Man's cor- 
ipr Reafon * therefore in the firft ^ Years of the 
~ ^ ~- ~ " New 

( 5 ) 

New Teftament, Satan wrought mightily in the Chil- 
dren of Difob-dience, and did find it an eafy Work 
toraife up many blafphemous Hercticks, who, in the 
Pride of their undaunted Heart, refufed to captivate 
th^ir corrupt Reafon to believe the Myfteries of the 
Trinity and Incarnation, which were not contrary 
to Reafon, but above it. 


This Chapter hath three Parts , Firft, A Catalogue of 
tha chief Ring-leading Here ticks, againfi the DocJrine 
of the facred Trinity , the firft 400 Years. Second- 
ly, 1 he many Evils of Sin and Mifery that followed 
Upon thefe Herefies. Thirdly, How the Lord and 
bts Church oppofed and confounded them. 

AS for the Roll of the Ring-leading Hereticks, 
after our Lord's Afcennon, ( intending Bre- 
vity ) we pafs by all the Errors or Herefies mention- 
ed or foretold in the New Teftament, Matth. 24. 9, 
24. AcJs 20. 29, 30. Acls 15. Rom. 16. 17, 1$. 
Gal. 1. 6, 7. Col. 3. I. Col. 9. 10. Col. 1. 8. 
I Urn. 1. 20. Col. 9. I. zTim. 2. 17,18. 2 Tim. 
3. 8. zThef 2.8. Albeit therein be inftanced divers 
Dodrines of Devils; and St. Peter foretels, that fomt 
would deny the Lord that bought them, 2 Pet. I. 4. 
and St. John 2 Epift. 4. 3. mentions many Anti- 
chrifts in the general, andDeniers of Chrift, but par- 
ticularizeth none as fuch ; for Simon Magus, Ads 8. 
18. was a baptized Chriltian, and falling in the Sin 
of Simony, in a moft grofs Mann:r, was juftly and 
bitterly rebuked by the Apoftle Peter; and Ecclefi- 
aftick Hiftoriographers record, that thereafter he re- 
turned with the Dog to the Vomite, and with the 
Sow to the wallowing in the Mire, went to Rome, and 
turned to his old Trade of Witchcraft, where he was 
^dmired for his Lying, Satanical Wonders^ ( as before 
A3 his 

( 6 ) 

his Baptifin ) he had been admired in Samaria, Acls 
8. 9, io. and blafphemouily called himfelf Father^ 
So,i and Holy Ghofi. Cerinthus blafphemed Chrift 
Jefus to be only a Man., and not the Meffia, Anno 
Dom. 75. The third Ring-leader Heretick Ebion, ven- 
ted the like Blafphemies s by Occafion of which three 
Hereticks, and their many Followers, the Apoftlc St. 
John, who lived .to this Time, wrote the Gofpel, in 
which his "chief Intent is to prove and maintain a- 
gainft thefe blafphemous Hereticks, that Chrift is 
God and Man in one Perfon. Cerdon blafphemed, 
That the God of the oldTeftament was notChrift's 
Father, Anno Dom. 143. Valentius, of whom came 
the Gnofticks, reje&ed the Doctrine of the facred 
Trinity, and made up. a Fiction as it were of three 
Gods, Anno Dom. 145. Theodotus, That Chrift \vas 
only Man 5 he denied Chrift to bz the Word, John 
1.1. Anno Dom. 194. Praxeas denied the Trini- 
ty, his Followers were called Patr'tpoffiani, Anno Dom. 
210. Melchizedeciani blafphemed, that Melchizedeck 
was greater than Chrift. ' Satellites denied the bleffed 
[Trinity, Samo faunas denied Chrift to be God, An- 
no Dom: 269. Mmies and his Followers denied 
Chrift and the Holy Ghoft to b: God. Arms denied 
the fecond Perfon of the blefTed Trinity to be one in 
•Subftance, co-equal and co-eternai with God the Fa- 
ther s he was confuted in the Council of Nice, his 
Blafphemy condemned, and he excommunicated, 
Anno Dom. 325. Photineus tell into the Herefy of 
SaheUius and Sam. Satanius, he was condemned in 
the Council of Serinium* Macedonius denied the Holy 
Ghoib to be God, Anno Dom. 360. he was con4emned 
in the General Council of Constantinople. An. Dom. 3 Si. 
Nejlorius denied the perfonal Union of Chrift's divine 
and humane Natures, therefore was condemned by a 
General Council at Ephefus, by 200 Bifhops, Anno 
Dom. 431. and being obitinate, was baniftied by the 
Emperor Theodofius. Aibeis thefe fore-mentioned 
Hereticks all blafphemed the facred Trinity, yet none 
of t hern but were poiioned with moe Errors befides: 


( 7 ) 

for Man's corrupt Heart is a too fertil Soil to re- 
E Satan's Inventions. One of the Ancients, by 
reading the Blafphemies of Hereticks, did not only 
condemn them, but alfo abhorred them the more. To 
I wifh every Chriftian Reader of this little Catalogue 
do make the like good Ufe ot k s for the Learned 
read them at Length in the large Volumes, and from 
this Catalogue the Learned may colleit the Reafoti 
why the lubtile Serpent, the En^my of God's Glory 
and Man's Salvation, was fo much fet againft the 
Doftrine of the Trinity, even becaufe of its great 
Fundamentally in the Chriftian faving- Faith. 

In the iecond Part of this Chapter, follows the 
manifold and fad Evils, both of Sin and Mifery, 
that were caufed by thefe blafphemous Hereticks. 

i. The Lord or Glory was id a high Degree dis- 
honoured, and greatly provoked to Anger ; fo thac 
the Learned, and Pious, in their coriiumirig Zeal, 
and holy Indignation, did admire the Lord's Lonp. 
fuftering Patience ; crying out, OGod, bow long fhatt 
the Advcrfary reproaeb ? Shall the Enemy blafpheme thy 
Name for ever 

2. Too ma* ';-lafpheming Here- 
ticks, and their pernicious Ways, and that often in 

•rticular Kingdom Ir Blafphemy was 

firft invented ; ras Breath 

fpread Abroad^ and iiifc&ed moe Kingdoms, with 
their Poifcn. 

3. Satan and the Power of Darknefs fometimes 
1 to t Humph, and Wickednefs to lift up its 

Horn on high, and the Smoak of the bottornlefs Pit 
to darken of the Earth. 

4. Many weal: Chriftians, and tender Lambs of 
Chrift, ftaggered and ftumhled, bein^ troubled with 

, r ords of Hereticks, almoft to the fub verting of 
Souls, now in a fainting Condition, their Hearts 
moved as the Trees or the Wood, with an 
nd; and many in Danger to periirr, for whom 
111 died. 

( 8 ) 

%. The fad Condition of thefe Flocks, no Doubt 
moved their Paftors, in holy Zeal, like St. PW, to 
wifh thefe incorrigible Hereticks, who did what in 
them lay, to deftroy the Flock of God, accurfed from 
the Lord, as they were cut off from the Church, Gal. 5. 
iz. even thefe wandring Stars, to whom is referved tb$ 
Blacknefs of Darknefs for ever, Jude v. 13. 

6. Sometime unliable Church-men were deceived 
and enfnared, who, when learned, eloquent, or both* 
they prevailed mightily both in City and Country 5 
like that Time when the great Red Dragon's Tail did 
draw the third Part of the Stars of Heaven, and cafi 
them to the Earth, Rev. 12. 3.^4. Hence a fearful 
Rent and Schifm was made in the Church -, hence 
came Biting, Devouring and Confuming one another y 
Gal. <>. 15. 

7. The Jew and Pagan were hardned in their Er- 
rors, and a {tumbling Block infuperable laid in the 
Way of their Converfion. 

8. The Jew ( and in after i\.ges the Turk joyning 
with them ) did gladly grafp at the Opportunity to 
increafe the Fire of Contention, by joyning with the 
Hereticks and Apoftates, and ftrengthenmg their Hands 
againft the Orthodox s and took the more Boldnefs 
to hlafpheme that worthy Name by which we are named* 
Jam. 2. 7. 

p . The frequenr and beautiful Meetings of the Flocks 
of Chrift, being feduced, diminifhed and fcattered, 
eaufed their faithful Paftors to offend, mourn and la- 
ment thefe of their Flock that had fallens like the lo- 
ving Mother, weeping over, not one only, but many 
or her Children dying together 5 and to ly all Night 
in Sackloth, ana w^ep between the Porch and the 
Altar j to be in great Heavinefs, and continual Sor- 
row of Heart, and almoft to wifh themfelves accur- 
fed from Chrift, for the Welfare of his Church, and 
their Flocks therein, Rom. 9. 3. 

10. When fometime the Faction of Hereticks grew 
ftrong, as in particular of the Arrians, having, by the 
Subtffity of the Serpent, obtained the fecular Power 

I 5 > 

ii and fide with them, and (o did many Year! 
hureh of Chrift, not only to the* 
J'poiling of their Goods;, Imprifoniiiem?, or Baniih- 
ment of their Perfons i but alio many thoufands ha- 
ving fuffered cruel Torments, at laft fealed the true 
Faith of Chrift with their Blood and Loath : Of 
which Arrian Perfecutipn againft the true Church of 
Chriftj we intend hereafter to give you a more parti j 
cular Account. 

Follows the third Part of the Chapter, wherein 
we (hall give you a compendious Account of the good 
and holy Means which the God of: Truth, who walks 
in the Midft of the feven golden Candbfticks, and 
his Church N the Pillar and Ground of Truth, i Ttm. 
3. if. having the Truth dwelling in them, and there- 
fore were Fellow-helpers to the Truth : In this Time 
bf Jacob's Trouble, winnowing and fi>ry Trial, the 
Lord ftirred up and. infpired the leaned Doflcrs of 
his Church, to plead the Caufj of their Mother, a- 
gainft thefe Wolves and Foxes, who made Havock of 
the Church; which Doctors, in their Generation, were 
burning and Alining Lights, did earneftly contend for 
the Faith once delivered to the Saints, Jude 3. were 
Valient for the Truth, and fuffered it not to fall in the 
Streets 5 but gavethofeHereticks publick Difpute, as 
they found Opportunity ; refuted them by their Wri- 
tings, left to tne Church in their feveral Volumes to 
this Day, wherein tHey refuted not only the Herefies 
that rofe in their o\7n Da) s, but alfo all the Herefies 
that Blafphemers had fpread before their Time ; and 
by painful and zealous Preaching of the Truth, they 
confirmed their Fiocks,- and furnilhed them witn 
jpowerful Prefervatives againft the Poyfon of Seducers. 

A fecondMean. Befide the thoufand thoufand Chri- 
ftians that fealed the Chrifttan Faith of the Trinity 
tvith their Blood and Death 3 among them many pi- 
ous and learned Biftiops, not only ; the Truth 
of God by their Pen and Writings, as aforefaid -, bun 
alio fealed that Truth which they had written and 
j>reachedj by xhpis Blood and Death a as Ig 

B Jufiw] 

( 10 ) 

jtuflw, Irenms and Cyprian, and many others, who 
wrote learnedly in Defence of the facred Trinity, a- 
gainft blafDhemous Hereticks. 

The third Means. As thefe glorious Martyrs, for 
the Glory of their Lord, Father, Son and Holy Ghoft, 
fealedJiis Truth with their Blood: So the Almigh- 
ty, who only does Wonders, appended his own Seal 
to his own Truth, in their Death, by many Miracles 
of divers Sorts. Brft. Of ftupendious Courage and 
Joy given them from above, to the Admiration and 
Conrufion of their tormenting Enemies, idly. Mira- 
cles manlfefted without them in their Death, as the 
Learned may read in the Church Hiftory j often the 
wild Beatts refu^ng to devour them, and fometimes 
the Fire to burn them. Yea, idly. The Lord wrought 
many glorious Miracles at the Graves of Martyrs, 
after thjir Death, of which there are many Examples 
in the Church Hiftory. 

The fourth Mean. Whereas Solomon faith, In the 
.'Multitude of CounfiPors there is Safety: Therefore the 
Dodlors of the primitive Church didmeet in Councils, 
as they fa w need, in this or that Kingdom , but fome- 
times alfo, they did meet more folemnly in greater 
Numbers, fometimes 3 or 4. fometimes 600 bifhops 
together, befides moe than the double Number of 
Presbyters, and thefe of the moft learned and pious 
Divines, that were jn the Chriftian World, out of A* 
Jia y Africa an! Europe, by long and perilous journies* 
croffing Sea and Land, beginning with Failing and 
Praying. To which Councils rejpeclive, the then 
reigning Hereticks were fummoned to appear, and ap- 
pearing, were examined anent their Errors, their Er- 
rors refuted, and fometime, yet feldom, themfelves 
converted; But if obftinate, their Mouths flopped; 
their Errors and Blafphemks condemned and accurfed ; 
themfelves excommunicate, and fometimes alfo banifh- 
ed by the fupreme civil Magiftrate ; and for the fur- 
ther Confirmation of the Faith of following Genera- 
tions, and Eftablimment of the Pofterity in the Truth, 
the Church did put in Regifter, the Proceedings of 


( II ) 

thefe famous Councils, whether National or General* 
againft thefe feveral Hereticks: As alfo, their feveral 
A&s, for Order and Decency, which Books are extant 
to this Day in great Volumes. 

As for thefe Hereticks, albeit the Lord did permit 
them for a Seafon, to try his People, if they would 
cleave to his Truth, or not, Deut. ij. j. and that 
the Approved might be made manifeft, i Cor. II. I j; 
Yet the Lord bleffed the Pains of his faithful Servants 
againft them j fo that thefe Storms were turned to a 
Calm, and thefe Hereticks wholly madw known, and 
he who fets Bounds to the proud Waves of the Sea, 
let alfo Bounds to Satan's Malice, and put a Hook 
in the Nofe of thefe Blafphemers. 

m The fifth Mean. The Lord from Heaven did ma- 
nifeft his Wrath and Indignation fignally againft fome , 
of the fpecial Ring-leading Hereticks, or elfe by the 
Hand of the civil Magiftrate. 

Simon Magus , at Rome, by the Help of Devils, did 
fie in the Air - y but fell down and wac h™i£»H xo 
Death, at the Prayers of the Apoftl^ Peter. 

Secondly. Blimas the Sorcerer, was by God, mira- 
culoufly fmitten with Blindnefs, for his Antichriftiau 
Perverfenefs, Ads 13. 11. 

Thirdly. Mont anus, and his Prophetefs MaxmiUa^ 
hanged themfelves. 

Fourthly. Jheodotus by Force took his. Flight to- 
wards Heaven, but fell clown, and died miferably. 

^Fifthly. Budas or 'Lerebinthas Nicen, through Sorce- 
ry, did flie up in the Air, but fell down and broke his 

Sixthly. Maneus a Verfian Hererick, the King of 
Verfia caufed take off his Skin, flayed alive, filled it 
With Chaff, and hanged it up at the Gate of the City, 
Seventhly. Arrius being obferved by the Bifhop of A- 
hxandria^ that he was a dangerous Heretick, and migh- 
ty proud, while he is under Procefs, intends to coma 
to the Church of Alexandria to Morrow, inaprefump- 
tuous Manner; wh:r.fore the Bifhop all that Night 
ftayed in the Church, with Falling, and Prayer j 

Tears, wreftJhng againft Arrius ; who, to Morr ay go-? 
ingto that Church, a fudden Terror of Confcience, 
and vehement Loofenefs of Belly did afifault him, that 
he was forged to go afide to the next publick jacks, 
where all his Bowels guHied out 5 a fit Death-bed for 
fo vile an Excrement of Satan, whole Breath ha 
the mofl deadly Peftilency that ever was in the World, 
whofe Manner of Death was a Mercy to the World, 
and a Beacon of his Ship-wreck fixed by the Almigh- 
ty, upon the dangerous Rock of his blafphemous He- 

E'ghthly. PrifchiUiams, Anno Dom. 400. being con- 
demned by a Church Council at Burdeattx, for his 
Blafphemies againft the Trinity, with others of his 
Stamp, was beheaded by the Emperor Maximus* All 
the forefaid Blafphemers of the Trinity, the Lord fcig- 
matized with a miferable Death, p the Terror of o- 


Containeth the Ri/e of the Arrian. Herejy hi the fourth 
Century , their Perfecut'wn and Activity ; their Faff 
hood, Injujlice and Cruelty 5 and the prevalent Tejii-* 
yiony both of God and bts Churchy agamft them. 

! A S in the firft 300 Years after our Lord's A* 
J\ fcenfion, his Church was fore vexed by ten bloody 
r executions, raifed by Pagan Emperors, and mo- 
lefted by \Antftrimtarian Hereticks, of which we have 
given you a fhort Viev/- in the former Chapter 3 fo 
an this fourth Century, Satan the Father of Lies, Anno 
~Dom. 3x4. filled the Heart of 'Arrhs (a proud Presbyter 
in Alexandria) with Blafphemies againft the fecond Per- 
fon of the blefTed Trinity ; wherefore, the famous Coun- 
cil ol Nice, confiding of 3^8 Bifliops, conveened part- 
ly for examining and confounding of Arrius 9 s Error, in 

,tfce Year 325. w te after long Difpute granted to the 


i T 3 ) 

Adwrfary, his blafpriemous Error was conA:' 

j , thereaf- 

by Occafion of two Emperors, ts and Va- 

whom the Arrians feducedto their Herefyj and 
the Arm and Countenance of 
jhe civil Power to their wicked Faction, they left no 
Mean unefTaycd ro increafe and ftrengthen their Par- 
ty^ ai I their Poifon, which we intend to treat 
of in this Chapter, in th efe Particulars. 

Frr/l. Their indefatigable Pains in conveening 
Church Councils. Secondly. The Falrtiood and Inju- 
in their Proceedings. 'Thirdly. Their hellifh Po- 
lices. Fourthly. Their monftrous Cruelty againft the 
Orthodox. Fifthly. The Lord's Witneffing againft 
them, both by his Church, and his own immediate 
Hand of Juftice upon them. To return to the firft 
of thefe, in Imitation of the Orthodox and true Church, 
like Satan, they transformed themfelves into Angels 
of Light, did conveen Councils, fometime in one Ci- 
ty and Kingdom, and fometime in another, as they 
judged mod expedient for their Purpofe 5 where they 
compofed divers Creeds, but . all Heterodox, and 
differing from the Nicen Creed \ Their firft Council 
held at Iyruf 5 The fecond mjentfalem^ I he third at 
Antioch, where they compoled their firft Arrian Creed, 
Fourthly. Four prime leading Arrians prefented to the 
Emperor a fecond Arrian Creed. Fifthly. The Ar- 
rians in the Eaft fent a long Creed to the Biftiops in 
the Weft, which they rejected. Sixthly. At Syrmi- . 
urn in Illyria, the Arrians wrote two Creeds. Se- 
venthly. In a Council at Armwium, the Arrians wrote 
a fixth Creed. Eighthly. At Nica in Thracia, the Ar*i 
rians wrote a Creed, which deceitfully they called the 
Nicen Creed. Ninthly. The Arrians held a Council 
at Seleucia in Ifauria. Their laft two Councils they 
held at Conjlantinople and Antiocb, where they decree, 
1 hat the Word Sub/lance and Pet-Jin, of one Sub- 
Jt since, of another Subjlance, all thefe be expunged 

puv of all Creeds. By all which we may perceive the 


( H ). 

'Arrim applying all his Oars, going to and fro, and 
walking up ani down in the Earth, comparing Sea 
and Land to conveen Councils, thereby to frame 
Mifchief by a Law, to engage and inflave unliable 
Souls, by the Shadow, of a ChurchSanfiion, making 
Proielytes, ftrengthening his Fa&ion. 

Having fpok.n of their indefatigable Pains, let us 
in the fecond Place obferve their deceitful Dealing, 
their Depths and Devices, which the Father of Lies 
( the old and crooked Serpent ) had taught them : 
Firft. Eufebius Bilhop of Nicomedia being juftly de- 
graded by that Orthodox Council of Nice, for his 
Obftinacy m Arrimiifm, and he, together with Arrius ^ 
banifhed by the Emperor Conflantine, he wrote to the 
Emperor a penitential Letter, wherein he fubferibed 
the Nicen Creed, ( but with a double Heart ) and fo 
was reftored to his Place and Fun&ion -, and Arrius 
followed his Example, both in fubferibing and dif- 
fembling, remaining in the Gall of Bitternefs with Si- 
mon Magus, and in the Synagogue of Satan > where- 
fore fhortly thereafter, the Lord purged his Church 
of Arrius, by an extraordinary and horrible Death, 
even then .when he was in the Height of his Pride, go- 
ing to. that Church in Grandeur, where he hadfpew- 
ed out his Blafphemies againft the Son of God, even 
that King of Saints, who thought it no Robbery to 
be equal with his Father, commands him to halt, 
not permitting him to enter into the Houfe of God 
to pollute it, but thruft him into a common Jacks 
by the Way, where the Lord caft out all his Intrals 
with his Excrements, and caft him effe&ually out of 
his Church, and flopped his blafphemous Mouth. 
Notwithstanding all this great and vifible Judgment 
on Arrius, his Brotherin Evil ( Eufebius of Nicomedia) 
would not learn Righteoufnefs, but gardened his Heart 
in Pride, 'turned an obftinate and violent Perfecutcr of 
the true Church and Saints, and chief Leader of the 
Arrian Faction, adding Perjury to his Blafphemy* 

Thirdly. As the Arrians were perfidious in their Be- 
ginning i fo in their Progrefs, they learned at the Ac- 


( I? ) 

cufer of the Brerhrcn, to turn impudent falfe Accu- 
fers of the Orthodox Church-nun, which th y 
in thef : forementioned pretended Church Councils ; 
And/;//, The great Atbanafeus, who, as a divine He- 
ro, ftoodin the Breach for the true Church, to whom 
both the Emperor and Biihop of Rome deferred great 
Refpeft in their Letters ; yet him they (hived to af- 
front in their Councils, and falfly accuie, that he had 
cutted off a Man's Hand, which Hand they produ- 
ced in their Council, having the Man himfelf fall in 
Priion - y but by good and remarkable Providence, the 
Man efcaped out of their Prifon, and came to Atba- 
fiafius in Council, with both his Hands whole, to the 
greet t Confufion of his accufing Arrian Enemies. There- 
after they produced an impudent Whore, accufing ^4- 
thanafius of Adultery with her 5 but Atbanafius \o con- 
vinced her in the Face of the Synod, that (he had not 
a Word to anfwer. But Eujiatbhts the Orthodox Bi- 
fliop of Antiochia, him they accufed alfo of Adulter^ 
with another impudent Whore, whom the Arriam fu- 
borned, and (he did fwear it y and albeit the innocent 
Bilhop did conflantly affert his Innocence, yet they 
degraded him, and obtained at the Emperor to ba- 
' nifh him ; but thereafter, that wicked W^oman ( in the 
juft Judgment of God ) failing fick, and dving in great 
bodily Torments, confeffed her grievous Sin of- Per- 
jury againft innocent Euftathiu$\ and that the Adrians 
had hired her with a Sum of Money. 

A Fourth Inftance of their l)eceit and Subtil* 
ty, The Arriam perceiving, by rqore than 30 Years 
fad Experience, That the Creed of that famous 
Council of 'Nice had given their curfedCaufe a dead- 
ly wound, they craftily refolve to conveen a Coun- 
cil in the fame City of Nice, and there write an Arri- 
en Creed to their own Mind, 1 and vent it for the old 
Orthodox Nicen Creed, and lb to deceive the Vulgar. 
But he whofe Throne is in Heaven, had them in De- 
rifion ; for when the Arriam began to conveen in that 
City of Nice, the Lord fent a great Earth-quake, 
Which caufed ih& Arrian? ( with Fear ) fl ee out of the 


( T6 ) 

City : But that Plot failing them, they hardened 
Keck like an Iron Sinew, and with a Whore's Fore- 
head, perfift in alike wicked Defign ; for, underftand- 
ing that in ihracia^ the next adjacent Country, there 
is a Town called Nicea, thither they haft-en, and'hold 
their Council, and cqnclude upon a blafphemous Ar- 
rian Creed, deceitfully calling it the f&ceii Creed. • 

• A Fifth Ihftance of their Falfliood in thefe their ma- 
ny Councils,- where Satan had his Throne, and Anti- . 
cnriff kept the Chair j They 'wrote nine feveral Creeds, 
iiot all confirming or explaining the former Creed* 
but fome of them containing Contradictions, of which 
themfelVes were afhained , for a Liar lhould have 3 
good Memory $ yea, in the laft of thefe Councils, they 
ratify their Council at Sekucia, and its Creed, and 
curfed the Creed at Arwinutw, becaufeit was not He- 
terodox enough. 

As we have km the Activity, Ferfidity and Falf- 
hood of the Arrians ^ in fpreading their Herefy ; ia 
in the fourth Place 5 we fliall take a View of their 
hellifh Cruelty, pra&ifed againft the Orthodox ani 
thi? Church of God; for they poifoned (with their 
Arrtamfm ) the Emperor OonfiantiUsi who began his; 
Reign Mno Dow. 336. and Valence^ who began his 
Reign Anno Dom. 566. , thefe two Emperors they infti- 
gate toraife cruel and bloody Perfecution againft the 
Orthodox, during the Time of their Empire, of 
which .we fhall only mention a few notable Inftances. 

Fir ft. The Arrians at Conftantinoph raifed a great 
Tumult, of Sedition, that many Chriftians were tro- 
c}en under Foot to Death. 

Secondly. The Arrian Efriperor Conjlantuis having 
banifhed the Orthodox Biihop of £onftamhiople> the 
Arrians ftrangled him in # his Exile, and the Orthodox 
Bifhop of Adrianople diedinPrifon with Torments. 

Thirdly. Great Perfecution was raifed by the Arri* 
gmx, in the Cities of the Eaft, againft the Orthodox 
Chriftians, by Banifliment, fpoiling of their Goods, 
and fundry Hands of Torments* 

( 17 ) 

Fourthly. The Arians at Alexandria^ upon thfi 
Lord's Day, invaded with Arms, the Orthocox, and 
having kindled a grer?t Fire, apprehended Orthodox 
Virgins, ( who, as they thought, would fooneft yield 
to them ) thefe they threatned w r ith Burning, un- 
lefs they turned Arrtan; but perceiving thefe holy Vir- 
gins invincible Courage, reiblute to die Martyrs for the 
Glory of the (acred Trinity, they violently, in the open 
Streets, pulled off all their Clothes, to £ut them to 
Shame, and mocked them in their Nakednefs ; buc 
. thefe Virgins being of undaunted Courage to fuffer for 
the Name of Chrift, them the Arriami'o wounded on 
the Face, that their neareft Relations did hardly know 
them y and forty Men they fcourged with Rods, that 
fome of them died, yet they refufed to give their dead 
Bodies to their Friends to bury j and thefe who out- 
lived their Scourging, part of them they banifhed $ of 
others not banifhed, the Chirurgeons had great Diffi- 
culty to pull out the Thorn Pricks out oftheir Flefb. 
At that fame Time, the Arrians killed moe than thir- 
ty Orthodox Bifhops in Egypt and Lybia, and banifh- 
ed fixteen moe, whereof fome died m their cruel U- 
fage by the Way, others died in the Place of their Ba- 
fwnments of which Martyrs the World was not wor- 

Fifthly. In Conflanttnople, and the Country about, 
many Orthodox Bifhops were banifhed by the Arri- 
ans 3 and others of the Orthodox, that refufed to ccm* 
municate with the Arrians, they cruelly tormented their 
Bodies, and then fcobbing their Mouths, violently 
thrall in the facramental Elements of the Lord's Sup- 
per, and that not only of Men and Women, but alfo 
of Children ; and thefe who were moft reluftant, they 
detained in Prifon and Torments j that fo the Arrian 
intended by this his Work, to get the Honour that the 
Orthodox did communicate wirfi them \ but profane 
Forcing proved the Arrian Communion to be the Table 
of Devils -, yea, they thruft the Paps of fome holy 
Women into 4 Ckit, and clofmg its Lid, cut off 

( is ) 

their Paps with a Saw, and others they burnt offtheif 
Paps with a red hot Iron. 

Sixthly. The Arums in Alexandria confpired with 
the Jews, and Pagans, and all three railed great Per- 
fection againit the thie Chriftians there > they appre- 
hended the holy Virgins., ftripped them naked as they 
were born, ana led them through the Streets, obfeene- 
ly mocking them 5 and it any Beholder (inChriftian 
Compaffion ) did fpeak but one Word in their Fa- 
vours, they were driven away with Wounds , there- 
after, many of the Virgins they raviihed, fome they 
killed, and refufed to give their Bodies to thiir Pa- 
rents to be buried j yea, in this Tumult, the Arr'wn 
and Pagan committed fo great Abomination, that I 
am affaarned to r render them in Englijh. A moft profane 
Pagan being a chief Aftor of tlr fe Abominations, a- 
£ted both in the Pulpit, and on the Altar of the chief 
Church of Alexandria > it was too like a Stage-play of 
Satan's devifing againft God's Word and Worfhip, 
the molt profane the Devil could devife -, and all this 
a&ed in thePrefence of the^vvV/wBifhop, whom the 
Pagan Spokefman thus faluted, Eijhop ! who denies 
the Son of God, thy Coming is welcome to us> our God 
Sera pis embraceth thee, and brought thee hither. Ob- 
ferve how well the Devil and the Arrian does agree, 
like Heart and Joy. This Pagan God Set apis, had 
a Church in Alexandria, where he was worihipped, and 
in it a monftruous great Image, at that Time much 
Worihipped by the Pagans there. What true Chriftian 
can read the Perjury, Falihood, and h^llifh Cruelty 
of the Arrians, and their atheiitical profaning of the 
Lord's Supper, and not look upon them as incarnate 
Devils, againil theie Afrtichriftian and profane bloody 
Arrians, who blafphemed both the Son and Holy 
Ghoft. The Orthodox Church were moft zealous to 
defend the Truths and for that Caul?, to fing the 
Doxology in their publick Worfhipy exactly according 
to the Words of the holy Scriptures ; for then the 
Arrims alfo keeped the finging ot their own Doxolo- 
^jc it was different from the Orthodox and holy 


{ 19 ) 

Scriptures. Now, ConfWering the true Church's hard 
lition, wkn the Arrians pfcrfeciltc them, and 
yet theft holy ' \ Were moft willing to fuffer 

Martyrdom for the Name of Jefus, and alfo to fifig 
the Doxology, therein profefling their Faith in onj 
God, in three Perfons, Father, Son and Holy Ghoft, 
equal in Power and Glory. Now, I would ask the 
Cbriftian now a days, It the Lord in his Provi 
.did put them now in fuch a Condition, to be perfe- 
cted to the Death by the prevailing Arri<m 7 whether 
cr not they would be cont:nt to fufter Martyrdom in 
Defence of the Honour of Chrift, and alfo with the? 
Orthodox Chriftian, to fing the Doxology ? Would 
they both :jng and fuffer as thefe did, who are now 
finging triumphant Songs to Father, Son and Holy 
Ghoft, having trode Satan and Arrians under Foot? 
I willingly judge in Charity to thefe weak Lambs, 
they would then, with the Orthodox Chriftians, bcrh 
joyn in finging the Doxology, and alfo in fuffering 
with them for the Name or Jefus. Then I ask them 
again, If they would have fung the Doxology, if they 
had been going to the Stake to die in Defence of the 
Honour of Chrift, againft the curfed Arrian-, Then 
have they not asgoodReafon and Caufe, to fing Glo- 
ry to the Father, Son and Holy Ghoft, for his mer- 
ciful Providence to them, who, knowing their Weak- 
flefs better than themfelves, hath preferved them from 
fuch an Hour of Temptation, Trial, noc 

ng them to be tempted above that they are able. 
But furthermore, I give you this Warning, that if ye 
affirm with the three Children, you would fing in your 
Trial, but refufe to fing now when ye are pre- 
\ from it : Look to your felves that ye be noc 
God to caufe you fuffer Anion Perfecution, 
;that then ye may praife the glorious Trinity better, 
which now ye retliie, becaufe the Lord frees you from 
■Avian Perfecution. This fore Trial the Lord avert* 
In the kft Part of this Chapter, w r e (hall obferve 
i eftiniony given by God and his Church, in this 
fourth Ccs i.fiv againft the ^m/;i Fvfi. As 

C 2 

( *o ) 

for the true Church, they were sot deficient to beat 
Witnels to the Truth, but as Opportunity ferved, 
they conveened Orthodox Councils > and among o- 
thers, oneatSWvfoz, of 3 70 Orthodox Bifhops, where 
the Arrians Accufations againft Atbanafius, and other 
Orthodox Bifhops, were examined, and all found falfe 
and forged. Another Council at Jerufa'em, Anno 
Dom. 351. A third at Milan, of 300 Bifhops, in 
which Councils they ratified the Orthodox Truth, and 
tfken Creed , and Anno Dom, 363. a Council of 
about 200 Bifhops, at Arminium, ratified the fame 
Orthodox Nicen Creed. 

As the Orthodox Church, during the Time of the 
'Arrian Perfecution, notwithftahding of all the Cruel- 
ty ufed againft them, the Church-men gave Teftimo- 
ny againft the Arrian, by Preaching, Writing, and 
Difputes, and both the Church-men and their Hocks* 
by valiant fuffering of Martyrdom, and fealing the 
Truth with their Blood : So the Lord himielf from 
Heaven, divers Ways did bear Teftimony againft the 
Arrian, and for his Truth > Brjt. In granting Signs 
and Wonders to be done by the Orthodox Church, 
in this fourth Century, and in the Arrians hotteft 
Perfecution s when, in the mean Time, the Arrians 
fcad no Miracles amongft them, nor did they pretend 
to any; and although they had pretended to work 
Miracles, yet the Arrians Miracles had been nothing 
but Satan's lying Wonders: But God honoured e- 
ven the perfecute Orthodox to work glorious Mira- 
cles ; for inftance, the Arrians having baniftied fome 
Orthodox Chriftians to a remote Ifland in the Sea, 
where the Pagans worshipped the Devil, feated in a 
Grove, thefe baaifhed Orthodox Chriftians firft call 
cut the Devil out of the Pagan Prieft's Daughter, then 
converted her and her Parents, and at laft the whole 
Pagans of that Ifland, to the Chriftian Faith. So 
the Devil could not ftand before thefe Orthodox Chri- 

A fecond Inftance. Mofes an Orthodox Chriftiapj 
Sw famous for vorjai^ of Miracles, who coming to 

( Si ) 

'Alexandria, fefufed to revive Confecration to a Bi* 
fhoprick, from Lucius Bilhop of Alexandria, becauf* 
he was an Arrian, but, reproved him fharply, proving 
him to be altogether void of the true Principles o£ 
Chriftian Religion ; but that fame Worker o£ Mira- 
cles received Confecration from the Orthodox Clergy t 
to the faid Bifhoprick. 

As the Lord did bear Teftimony to the Orthodot 
Chriftians, and their Faith, by giving them the Gift 
of Miracles, and not to the Anion j fo did that Lord* 
as Judge of the World, declare and manifeft his 
Wrath againft the chief Arrian Perfecuters in thia 
Century. Firft Inftance. Confiantius the firft Ai-riam 
perfecuting Emperor, who, as he was falfe to God A 
in turning Arrian -, fo his Kinfman Julian ( whom h# 
choofed to be General of his Army ) turned falfe to 
him, who having rebelled, Confiantius leads an Army 
againft him, but died by the Way, in Silicia, for* 
lamenting and repenting of his Arrian Herefy. Se* 
cond Inftance. The other Arrian Emperor Valence* 
was Satan's evil Inftrument, perverting the Gqtbs rx> 
Arrianifm, ( of which Poifon they were not cured 
fome Hundreds of Years thereafter ) and for the Em- 
peror's Reward, theGo^ rebelling, beat him and hit 
Army in Battle, and he flying to a little Tower m 
they burnt the Tower and him with Fire. Third In* 
ftance. The Wrath of God was remarkable in the Death 
of George the Arrian Biihop of Alexandria, ( whofe 
Cruelty is mentioned in this fame Chapter before, in 
the fixth Inftance of the Arrian Cruelty, where this 
Adrian George was Ringleader ) for not many Yeari 
after the forefaid Inftance of Perfecution, the Pagans 
in Alexandria raifed a feditious Tumult againft the fai d 
George, pulled him out of the Church by the Ean? # 
tied him to a Camel, then did tear him ia Pieces 
«&d burnt him and the Camel to Aites, 




The unanimous Vra&ice and Appointment of the tmfoer* 
Jul Church , for Jinging of the Poxology. 

THe glorious Trinity of Perfons in the God-head, 
being the great fundamental Auicle of our Chri- 
ftian Faith, arid that Chrift is the Son of God, the 
fecond Perfon of the buffed Trinity ; upon which 
Rock the Chiftian Church is built, Matth. 16. 18.. 
By which name they are faved, AcJs 4. 12. Even 
the great Myftery or Godlineis, God manifefted in the 
Flefh 5 -yhich Myftery cannot be known, nor believed 
aright to Salvation, unlefswe firft know and believe, 
that the Son fent by, and from the Father^ was in- 
carnate, and not the Father, John 17. $• To this 
Point we have fpoken in the firft Chapter > therefore 
Satan, in the three firit Centuries, ftirred up moft He«* 
Xeticks againil the facred Trinity 5 and the Incarnati- 
on of the Son of God, to which we have fpoken in 
the fecond Chapter. . Thirdly. The Arrians, who rofe 
in the fourth Century, being more adtive and fubtile, 
falfe, bloody and prevalent,, than any Hereticks which 
yere before them, perfected the true Church of God, 
in an hellifh Manner $ for this Caufe, the then Ortho- 
dox Church, as they ufed many good Means, for 
(lengthening the Chriftians in the Faith, and confu- 
ting, confounding of Hereticks, as Preaching, Dif- 
puces, Writings, Coiyicils, and Church Cenfure, by 
Excommunication : All which Means the God of 
Heaven countenanced, and blefled with good Succefs: 
So in that fourth Century, the true Church, in their 
fublick Worftiip, did appoint, that at the Clofe of 
iingbg *&e Pfatoi they ihould fing this Doxology, 

( If ) 

Chn td the Father, to the Son, ant tfi the tloIyGhofii 
in which Deed they have imitate the Lord's own Ex- 
ample, commanding Mojes, Now therej ore write ye thit 
Song for you y and t tad) it the Children of If'rajl, put it 
hi their Mouths, that this Song may be a Wttneji for 
tney againji the Children of lirael, Deut. jr. 19. So 
the primitive Church perceiving, by lad Exp Hence, 
Satan's inceffant Malice, in ihrring up Hcrericks a- 
gainft the facred Trinity, and Man's natural Wtak- 
nefs and Pronnefs to liften to Error, and believe Lies, . 
efpecially againft the blefTed Trinity, moft prudently 
and pioufly agreed, unanimoufiy to. ling the Doxo- 
logy to the blefled Trinity^ in the publick Worfhip 
of God, to be a Witnefs againft the Arriatiy and ether 
Blafphemers of the Trinity, and for Confirmation of 
the Orthodox, and found Believers, in the true Faith j 
for finging Glory to God, Father, Son and Holy 
Ghoft, being, in it felf, a lawful and holy unq 
onable Duty of- Chiiftians, aibeit th^re were nether 
Heretick to oppofc and blafpheme the Trinity, n6t 
Devil to tempt them to that wicked Deeds then 
finding both wicked Men and Devils, by Experience, 
Enemies to that found and laving Truth, makes the 
finging of the Doxology, befides its Lawfiilnefs and 
Expediency, to be molt ufeful and edifying for the 
People of God, and a ftrong Preurvative againft An- 
I fitrinitarian Herefies. 

Here we are not to think, that the Doxology, or 
I praiflng of the Holy Trinity, was not ufed by the 
1 Dodtors of the Church, tnefe burning and fhining 
* Lights, before and befirie the publick hnging in the: 
; Church j for the facred Trinity being the great Fun- 
jrdamental of the Chriftian Faith, andOb;e&of dwine 
Worfhip, thefe Doctors ordinari! heir.Pray- 

crs or Sermons, or other Writings, with the Doxo- 
logy. jhim Dom. i6<>. Poficarpxs Bifbop of Smirna% 
( who had been the Difciple or the beloved Difcipl > 
St. John ) dying a glorious Martyr, in Prefence of 
itnany thoufand Jews, Pcgxns and Chriflutm, ready to 
&p in;o the Fire, doftd his heavenly Prayei' w&i 

( 5? > 

t glorify thee through the everlaftmg High Prkft, Jefii* 
Chrift, thy well-beloved Son, to whom, with thee, and 
the Holy Ghoft, he all Glory, World without End. A- 
men. Here this bleffed Martyr not only fealed the 
Do&rine of the blsffed Trinity with his Death, buc 
alfo the bleffed glorious Trinity 5 Father, Son and Ho- 
ly Ghoft, fealed that fame Faith of this faithful Mar- 
tyr, with many Miracles at his Death -, of which we 
wrote in the licond Chapter. About the Year of 
Chrift 190. Clemens AJexandrinus writeth thus, Letuf 
pratfe Father , Son and Holy Ghoft, who one, is all, and 
in whom are all, altogether good, beautiful, wife and 
juft, to whom be Glory, now and for ever. In the Year 
of Chrift 325. the famous Council of Nice having con- 
demned Arrius, and his blafpheming AfTociates, foi 
denying the Co-eternity of the Son and Holy Ghoffc 
with the Father, they write a Synodical Letter to the 
Churches of Alexandria, SEgypt, Lybia, and Pentapo- 
{is > which they clofe with a Doxology to the facred 
Trinity, thus, By the Help of God, the Father Almigh- 
ty, and our Lord Jefus thrift, with the Grace of the 
tioly Ghofl, to whom be Glory for ever. Amen. 

The Synodic.?] Epiftle of the Council of Illyricum, 
clofeth thus, Thefe Ihings are enacled to the Glory of the 
Father, Son and Holy Ghoft, for ever. 

Sozomen clofeth the Preface to his Church Hiftory, 
To Chrift, with God the Father, and Holy Ghoft, be Glo- 
ry for ever. Amen. 

Macarius a Church-man in JEgypt, who lived in 
die Reign of Conftantine and Conftantius, clofeth his 
12th, 16th and 17th Homilies, with the Doxology* 
About the Year of Chrift 360. in the Church of An* 
tioch, being a patriarchal See, at publick Worfhip, 
were conyeenea moft Part Orthodox, but fome Arri- 
mns mixed with them, when they came to that Part of 
the Worfhip, which a Chronologer writes, was imme- 
diately after their fingingthePfalms then the Ortho- 
dox did fing the Doxology, Glory to tie Father, and 
the Son, and the Holy Ghoft, according to the Do&rine 

<rf sk Nktv Couocili but the 4rriw who were with 


( *y ) % 

them in the Church, differing from the Orthodox, fang 
, to the Father ', by the Son, thereby purpofing that 
the Pathcrjwas greater than the Son : Which Difference 
in the Singing, being perceived by Leontius then Bifhop 
of Antioch, and inclining to Arrianijin, putting his 
Hand to his Gray Hairs, faid, When this Snow is 
melted, there will be much Mire ; by Age and Expe- 
rience, and humane Prudence, he did forefee the Storm 
of the Arrian PerJecution, of which I have fpokea 
lomewhat in the third Chapter of this Treatife, for 
the Orthodox didfing theDoxology, according to the 
Words of our Saviour in the Gofpel, in the Words of 
his divine Inftitutionof Baptiiin, Matth. zS. 19. all 
three in one Manner, to the bather, and the Son, and 
the Holy Ghojl ; but the Arrian did fing Glory to the 
Father, by the Son, in the Holy Ghofi', where obferve, 
that the Arrian as yet, did not altogether refufe to 
fing the Doxology, upon any pretended Reafon, or 
Scruple of Conference, as fome Men do now 5 but 
it is like the Singing of the Doxology was then per- 
formed by the Orthodox with fuch Zeal and Unani- 
mity, that the Arrian was as yet afraid, or afhamed, 
altogether to refufe the fmging of it, as fome now 

Bafil the Great, who lived in the Year of Chrift 
369. in his Book concerning the Holy Ghoft, Cap. 
27. writes, J hat the mojl ancient Fathers did fing 
God's Praije, to Father, Son and Holy Ghofi, according 

I to the Word in Baptifm : And theie two great Do- 
ctors, Bafil and Chryjojlom, who were contemporary 
Biihops in the Greek Church, each of them wrote a 
Greek Liturgy, being their Mother-Tongue, which 
both are ufed at this Day, in all the Chriftian Chur- 
ches of the World, that are within the Greek Com- 
munion 5 the one Liturgy on the Sabbath Days, the 
other Liturgy on all other folemnDaysj and in both 
thefe Liturgies, the Doxology was, and. ftill is ufed, 
thefe 1350 Years, without Scruple or Alteration. 
Gregory Nazianzen in hisfixth Oration concerning the 

\ Holy Ghoft, We worjhip the Father, Sou and Ch'j 

D Cod" 

< ( 5* ) 

Cod-head and Power to him, be all Glory, Honour and 
Power for ever and ever. Amen. 

In the Year of Chrift 370- St. Jerome wrote to 
Damajus Biihop of Rome, That in aU the Churches of 
Rome, Glory to the Father, Son and Holy Qhoft, as it 
was in the Beginning, is now, and for ever, be Jung al- 
ways at the End of the Pfalm. 

About the Year of our Lord 444- in the Council 
of Vafon, an Aft is made, becauie of the Unbelief of 
Arrian Hereticks. 

Becaufe not only in the Apoftolick See, but alfb 
throughout all the Eaft, and in all Africk and Italy y 
to guard againft the Deceit of Hereticks blafpheming, 
That the Son of God was not ever with the Father^ 
but bsgan to, be in Times therefore, in all their Clo- 
sings of Singings in the publick Worftrip, after thefe, 
Words, Glory to the Father, Son and Holy Ghofi, in 
all thefe other Churches is added, As it wa? in the Be- 
ginning; fo we appoint that the fame Words ( As it 
was in the Beginning ) be mentioned in the Doxology 
in all our Churches alfo. 

Hence we may obferve, That this Addition (As it 
was in the Beginning) was not fitft appointed at Vafon, 
for their Aft bears the Contrary, that it was ufed 
in Churches far and near, before that Time, which 
Jeromt\ Defire to Damafus proves : But this Aft at 
Vafon gives the clear Reafon of the Addition, viz. to 
guard the Flock of Chrift the better againft Arrian 
Hereticks, whereof fome faid there was a Time when 
the Son of God was not. 

Alexander Patriarch of Alexandria, one of the chief 
Fathers in the Nicen Council, to refute the Arrian, 
brings that Text among many others, John 1. 1. Jfcr 
the Beginning was the Word, and the Word was with 
God, and the Word was God, by him all Things were 
tnade, and if he made all Things then he- was before 
the World, and alfo before that Beginning, and con- 
fequently Eternal, as that Father reafoneth well, and 
St. Bafil after him ; for it were Nonfenfe to fay, 
^That there were Priority of Time in Eternity: For 


( 2 7 ) 

'Arias faid, there was a Time when God was not a 
Father : Therefore the infallible '1 hcologue St. Jolm* 
began his Evangel with thefe Words, intending in his 
Gofpel, to afTert Chrift's God-head againft two abo- 
minable Hereticks in his Time, Ebion and Cerinthus y 
at whom Atrius had learned- his Blafphemiesj and 
from this fame Text;, Cah'm refutes both the old^^r- 
rian, and Scrvctus a vile Blafphemer, his own Con- 
temporary, who was burnt at Geneva, for a moft 
blafphemous Heretick. In the Year of Chrirt 627. 
in the third Council of Toledo, confuting of the 
Church-men of Spain and Galatia, they enact, Whojoever 
fays not Glory to the father, and tht Son, and the Holy 
Gho/i, let him be accurfed; by faying they mean find- 
ing -, for then Four hundred Years before that, the 
Doxology was fung in all the Temples of th: ur.iver- 
fal Church. And fo in this Council, all of them, in 
the Clofe of the fame, in the Praifes of God, they 
cried, Glory to the Father, and the Son, and the Holy 
Ghoft, as the Learned may read in the Tomes of 
Councils. By this Curfing mentioned in this Coun- 
cil, it appears they judged, that no Orthodox Chri- 
ftian would refufe to fing the Doxology, they did noc 
imagine any would refufe, except a Heretick. 

In the. Year of Chrift 633. in the fourth Council 
of Toledo, there are fome accufed for rejecting the fa- 
cred Hymns compofed by Hilary and Ambrofe, two 
famous Saints, and being received and ufed in the 
Churches; yet thefe Men i/efufed to fing them, becaafe 
they were not in the Holy Scripture, for which Re- 
fufal they were excommunicate 5 yet thefe fame very 
Men dia not fcruple nor refufe to fing the Doxology, 
which was then conftantly fung in the Church, at the 
Clofe of every Pfalm : Hence it is probable, that 
thefe Men wno refiifed to fing the Church's holy 
Hymns, and were willing to fing the Doxology, did 
cftimate it of a higher Rank, and counted it in with 
divine and fpiritual Songs. 

The Learned have obferved, That the Arrian P«> 

Ifcuaon which wa§ in this fourth Century, was more 

1) 2, bitt<£ 

bitter to the Souls of the Saints, and true Chriftians, 
than the Suffering during the ten Perfections, in the 
firft 300 Years, from Pagan Emperors 5 for then the 
Chriftian Martyrs received their Crown of Martyr- 
dom from their Lord in Heaven, with Acclamations 
of Praifefrom all their contemporary Chriftians, with- 
out all malignant Murmure or Obloquy jj which was 
& fharp Spur to haften Chriftians to run that Race ; , 
for ingenuous Spirits know what humane Applaufe 
will do, even to the Godly, to encourage them to a 
good Aclion, and roufe them up to their Duty, even 
allowed by God, Phil. 4. 8. Wiiatfocver Things are of 
good Report, if there he any Virtue, and if there he any 
Praije, think on thefe Things. But in this fourth Cen- 
tury, the Chriftian fuffering Perfecution and Death, it 
Was not from Pagans, but from thefe that called them- 
felves Chriftians, even the Arrian, who being preva- 
lent, and putting to Death the Orthodox Chriftians > 
yet thcArrian cries out, Thefe are not true Chriftians, 
but we; they are juftly fuffering Death for Errors in 
Chriftianity 5 therefore writes the Learned, that the 
Martyrs in the. fourth Perfecution, their Reward will 
be greateft in Heaven. 

And becaufe this Perfecution was fo much the fadder 
to the Orthodox Chriftian, and in this Century the 
King of Saints, who promifed his Prefence to his 
Church on Earth, feemed to be afleepy like that, 
Matth. 8. 24. while the Ship is filled with Waves 5 
yet in the mean Time, though thus he had decreed, 
to let his brittle Veffel, and his Difciples, fuffer a 
Storm; yet therefore he provided two exceHent Pilots 
in this Century, and endued them with fo great a Mea- 
fure of Piety, Learning, undaunted Courage and Pru- 
dence, that the one fucceeding to the other, in the 
Eaftern Church, where the Arrian Storm did moft rage, 
by Difpute and Writing, and coura^ious Sufferings, 
they faced the Enemy, and., kept the h lock of Chrift 
together. Athanafius Patriarch of Alexandria, and af- 
ter him, Bajil Arch-bifhop of Cafarea, both which 
keep the Stile of Great until this Day* for they got 


( *p ) 

it becaufe of their Worth $ Atbanafiut even from the 
Anion Emperor ConJlantius y and Baft I from the Apo- 
ftate Hmperor Julian, as is to be ken in both their 
Letters of Record, with St. BafiPs Letters of fliarp 
Rebuke, which did become a pious Bifhop to Julian 
an Apoftate. 

As for the Arrian, as ye read in this Chapter be- 
fore, in finging of the Doxology, they fhunned to fing it 
according to the Scriptures, Glory to the Father, and to 
the Son, and to the Holy Ghojl, but, by the Son> in the 
Holy Ghojl, which was a deceitful Invention 3 and the 
Church Hiftory tells us the Thing k felf, but does 
not unfold the Intrigue and Myftery of it, which St. 
Bafil hath done at full Length 5 for that their finging 
in that their new devifed Way, was a fubtil Trick 
of the Devil, for under it they couched their Error 
and Blafphemy s only giving Glory to God the Father ; 
and for the Son, confidering hi:n only as the Father's 
Inftrument, but not equal with him in Glory, and far 
lefs the Holy Ghoft : Which Depths of Satan are 
found out by St. Bafil, to the Shame of the Arriun> 
of which he writes at large, which the Learned do 
read : And that they were fo obftinate in their Er- 
rors, that nothing could prevail to gain them to fing 
the Doxology according to the Scriptures, that they 
would as foon quite their Tongue, as quite that Form 
of Doxology whicn they ufed : Where St. Bafil grams, 
that their Way of finging the Doxology might beex- 
ponei in an Orthodox Senfe, according to the Scrip- 
tures 3 but was not to be iuffered in thefe Hereticks, 
becaufe it was well known they fang them in an he- 
retical and blafphemous Senfe, againft the Son and 
Holy Ghoft. 

Yet reflecting upon the, Arrian Practice, obferve, 
That theyjdid choofe it as a lefs Evil and Scandal, to 
fing the Doxology with fome Change of the fho it Syl- 
lables of Interjections or Conjunctions, than not to 
fing it at all : For, to have refufed the finging of it, 
hacl been a fhorter Cutt^ But the Reafon was, pu- 
jbjick Shame would not Yuffer them altogether to fe- 


;. ( 3° ) 

parate from tk£ Orthodox Church, in that fo unqus- 
itionable a Duty, and fo well known a Part of the 
Chriitians publick Worfhip. Then ktthefe in Scotland, 
who call themjelves Orthodox , and refufe altogether to 
fmg the Do xo logy , either cm Way or other, Jee to it : 
And I befeech them, to commune with their own 
Hearts, and fmite upon their own Breaft, and a- 

They who arespleafed to read the Hiftory of the 
Arrian Pcrfecution, in this fourth Century, will per- 
ceive the true Church of Chrift at a very low Ebb, 
and under one of the greateft Ecclipfes that ever it fuf- 
fered, fince the two Difciples faid, We trujled that it 
had been he, Luke 24. 21. and the eleven Apoftles were 
weeping in Secret, Mark 16. 10. yet the Lord who 
brought David out of his Depths, and Daniel out of the 
JLions Den, and the three Children out of the {even 
Times hotter Furnace, Jonah out of the Whale's Bel- 
ly, and Lazarus out of the Grave, and commanded 
the dry fcattered Bones to (land up a ftrong Army, 
Ezek. 37. 10. and in tfye Beginning, commanded 
Light to fhine out of Darknefs, and bringeth Good 
out of Evil, out of the Church's Perfecution and low 
Condition, brought the niore Glofvto his own Name, 
and more Strength of Faith to his Church s where, 
by the Arrims ungodly Way of proceeding when they 
got the Power in their Hand, they declared to the 
World what they were, even not the true Church o£ 
Chrift, but the Seed of the Serpent, promoting their 
Religion by Injuftice and Perjury, the Children of A- 
haddon and Apollyon, that Liar and Murderer from 
the Beginning, John 8. 44. promoting their hellifh 
Religion by cruel tormenting and murdering of the 
Orthodox, they being the firft that ufurped the Name 
of Chriftian, withal, intending to propagate their Re- 
ligion with Fire and Sword, which is not Chrift's 
Way, nor of his true Chriftians, bbt of Antichrifti- 
ans; and therefore, in perfecuting of the true Church, 
as they had learned it at the Pagans who lived before 
them> fo they were ghi ts tak the Help of the Pa- 

( 3* ) 

S\ns who lived with them s therefore the Lord at 
ft brought the Arrian to Confufion, and put their 
lying Lips to Silence, fo that ever thereafter, they 
were hated and abhorred, and del paired ever to pre- 
vail any more as they had don.'. 

The f.cond Good which the Lord brought out of 
this Evil, was the perfect fading of die Chrnlian Faith, 
the Lord beftowing on the Orthocfex, fuch Courage 
to fufler, fuch Faith and Conftanqt and heavenly 
Joy, that the Arrian was confoundeB thereby ; yea, 
and while the Orthodox were fufiiring for the Glory 
of God, and his Truth, the Lord from Heaven did 
approve and feal his Truth which they believed and 
proferTed, even making them his inftruments to work 
glorious Miracles ; but in the mean Time the Avian 
wrought no Miracle, nor fo much as pretended to 
work any lying Miracle, as J amies and Jambres did 
againft Mojes, to the hardening of Pharaoh ; wherein 
I obferve the Lord's wonderful Providence fo over- 
ruling the Arrian, that they did not fo much as mint 
to a Miracle, whereas the Miracles of the Orthodox 
Church were undeniable : And thus the Lord from 
Heaven did decide the Controversy betwixt the Arrian 
and the Orthodox, in Favours or his Church - y and 
this the Lord's Doing did fo confirm them in the true 
Faith of jthe bleffed f rnity, that the Gates of Hell, 
ever fince, was not able fo to brangle it > and alio 
his Church which had ufed the Doxology to the blef- 
fed Trinity, in their publick Worfhip, before that 
Time, was now more confirmed in their Practice, 
•nd refolute to make Ufe of it without fail, ever 
thereafter, efpecially in the publick Worfhip. 

In this Chapter, at Page 26. we fpoke anent the 
Addition put to the Doxology, mentioned in the Coun- 
cil of Vafbtt. ( A it was in the Beginning ) If fome obje&, 
that that Addition isobfeure, and cfoes not clearly af- 
fert the Eternity of the Trinity before the World be- 
gan, as [for ever ) in the Clofe of the Doxology, af- 
ferts the, Eternity of the Trinity for ever after ths 
World 3 I aniwer, we have proven indeniably from 


( 3* ) 

the Church Hiftory, that trjefe Words ( As it was in 
the Beginning ) in the Doxology, are taken from the 
firft Chapter and firft Verfe of St. John's Gofpel, 
which Words the Holy Ghoft there made Ufeof, to 
aflerc the Co-eternity of the Son with the Father ; and 
therefore that fame Text was ufed by the Fathers of 
the Nicen Council* againft Arrius, who denied the 
preceeding EterriMp of the Son with the Father ; and 
the Fathers of tip Council of Syrmium againft the Ar- 
rians write, That Ebion and Cerinthus, wnowereblaf- 
phemous Hereticks in the Days of the Apoftle St. 
John, denied the God-head of the Son, and confe- 
quently his Co-eternity with the Father : And there- 
fore, as the Scope of St. John's Gofpel, is chiefly to 
prove Chrift's Godhead againft thefip two Hereticks > 
fo, albeit that firft Proportion, In the Beginning was 
the Wordy taken alone, by Way of Separation from 
the following Words, will not prove any Eternity, or 
Co-eternity with the Father , yet joyn it in Coherence 
with the following Words, and that will clear the 
right Senfe of this Beginning in the firft of John, and 
the Beginning mentioned in the Doxology, and ye will 
find it the fame in Senfe with the firft Words in holy 
Writ, Genef. I. I. In the Beginning God made Heaven 
md Earth; and the fame Work of Creation is here 
attribute to the Son, in the third following Verfe, AH 
'Things are made by him, &c. fo that the Senfe of thefe 
Words, In the Beginning, both in the Beginning of Ge- 
ne/is, and Beginning of John's Gofpel, is clearly this, 
as from the Beginning was the Word, ana that 
Word was God, fo is now, and ay fhall laft : And 
as in the Beginning all Things were made by him, 
and fo he was eternal before the World that he made 
in the Beginning of Times as in the Beginning of Ge- 
nefis, God was eternal before the making of the World ;* 
For, to take any fingle Propofition inScripture, and 
admit no Senfe to it, but that which that one fingle 
feparate Propofition will afford, and fo admit no fur- 
ther clearing of its Senfe from antecedent and confe- 
quent Scriptures, die Fathers and Dodtors of the 


V 1} / 

Church have ever made thac Pra&ice the Mark of a 
Heretick, or at beft, of a heretical and contentions 
Spirit^ fo that the Meaning of the Words, As it wa$ 
in the Beginning, compared with the reft of the Verfe, 
In the Beginning was the Word, and the Word was God % 
is as much in Senfc, as if the Doxology had faid, As 
it was from Eternity, is now, and ay (hall laft. 
I John i; i, 2. and Prev. S. 22, 23. and dowa- 


The Coup of the Continuance of the Doxology in after 

IN this fifth Chapter, I intend to give a brief Ac- 
count of the Moleftation and Perfection that the 
Church of Chrift fuffered from the Remnant of At- 
rians, and other Antitrinitarian Blaiphemers, beginning 
at the fifth Century, and continuing to this prefenc 
Times therefore I divide it in two Parts, the firffc 
containing the Antitrinitarians for 1000 Years, even to 
the fixteenth Century -, the fecond Part containing a 
Lift of the chief Socinians, Quakers, and others" who 
deny the facred Trinity. In the Beginning of the 
fifth Century, the great Tempeft of the Arrian Power 
and Perfection was much abated in the Mercy of God, 
who will not fuffer tbt Rod of the Wicked to lye al- 
ways on the Lot of the Righteous, left the Righteous put 
forth their Hand to Iniquity, Pfal. 12$. 3. And a- 
toons the many other Means ufed by the Church, a- 
jjainft thefe blafphemous Herefies, the Lord blefled 
that Mean, efpecially oft haj|Jfeurch ; s Councils, parti- 
cularly thefe general Coun<S?*of Niie, Ephcfus, Con- 
stantinople and Chalcedon, which wire ( as Beza well 
:haratterizeth them) the holieft Meetings the Sun fa w 
Unce the Days of the Apoftles, who proved ( againft 
tkfe Blafphejaers) terrible as an Army with Banners, 
£ ana 

C 34 ) 

and like a Rock on the Sea-fliore, that breaks all the 
Waves that violently beat upon it, but it felf remains 
whole and immoveable ; for why, the Chriftian Faith 
of thefe general Councils was built upon the Rock, 
againit which the Gates of Hell (hall never prevail, 
Matth. i<5. 1 8. 

In this fifth Century, and fome following, not on- 
ly the Anions were not altogether extinft, but ftill 
remained a Prick in the Side of the true Church, e- 
fpecially thefe barbarous Nations, who were not un- 
der the Command of the Chriltian Emperors, to wir, 
Goths and Vandals, who were turned Arrians, and per- 
fected the true Church fo far as they had Power or 

Secondly. \a the Midft of this Century arofe ano- 
ther Sort of Tiereticks, called Euticbians, Blafphe- 
mers againft Chrift, who vexed the true Church about 
300 Years, and fometimes were cruel Perfecuters. 

Before the Arrian and Eutichian Hereticks were 
cruihed, Satan itirred up the Mahometans, who arc 
profeffed Blafphemers or the facred Trinity. 

In the Year of Chrift .441. the Vandals in Afnck 
being Anions, put to Death the Orthodox Chriftians 
by cruel Torments. 

Anno Chrijii 447. arofe a mad Monk, who falfly 
taught the mixing together of Chrift's two Natures, 
and fo deftroying them both. He was condemned by a 
general Council at Chalcedmi, of 630 Bi/hops, Anno 
Domini 451. I his Herefy continued the longer, and 
prevailed the more, becaufe of two Emperors, Ana- 
fiafius and Heraclhis, Favourers of the fame* 

Anno 4S9. Many Orthodox Bifhops in Africa were 
baniihed by the Arrians, who were prevalent there. 

Htnoricus King of thmgkdals, Arrians in Africk, ba- 

ttifticd more than '490 Ofi|Bdox Biihops, fome he burnt 
to Alhes, and fbiiie of them their Ipngueswere pul- 
led out, who flying to ConftantinopU, fpoke miracu- 
loufly, as if they had had Tongues. 

Anno 443. The Eutichians in Alexandria flew the 
Orthodox Biihup Prourws in the Church, har- 

( fs ) 

led his Body through the S erects,, and gnaflied his Bow- 
els with their Teeth. 

Anno 496. IUanv Manicheans, who alfo were blaf- 
phemers ofthebleffed Trinity, were dete&ed at Rome, 
and their Books burnt. 

Honoricus King of the Vandals in Africk, being Ar~ 
rian, baniftied at once 5000 Orthodox Chrii ians. 

Anajlafius the Emperor, Anno Dam, 520. com- 
manded, not a Trinity, but aQuaternity to be wor- 
shipped s he was imittcn with a Thunder-bolt, and 
fo died •> in his wicked Reign jco Orthodox wero 
killed, and ibme Orthodox Bifhopsbanifhed. 

iheodornus, Arrian King of the Goths in Italy, per- 
fecured the Orthodox there ; and the King of the 
Arrian Goths in Spain, flew his own natural Son for 
turning Orthodox. 

The Goths in Spain, who had long perfecute the 
Orthodox Christians, were at laft converted to the 
true Faith, Amotfl* 

In the feventh Century, the Monotholites, who were 
a Branch of the Eutichian Herefy, troubled the true 
Church, for the Emperor Conjlanct '"was a Mwiotho- 
bte, and alfo Heraclius Arjovaldus King of Lombards 
was an Arrian, Anno Horn. 640. 

Rotharms another of their Kings, was Arrian alfo 
in the feventh Century ; befide the Trouble that the 
Church endured from the Eutichian and Monotholitt 
. Hereticks, which were chiefly in the Eallcrn Church 
at Conjiantinople and Alexandria, fo by the Arrians in 

In this Century arofe Mahomet, and compofed his 
Alcoran, Anno'Dom. 6x2. in which blafphemoufljr 
they deny the blefied Trinity. Thefe not onlyfpread 
and prevailed mightily in AJia and A/rick, but alfo 
eroded the Helle/podt, and moteftcd Greece, both with 
the Sword and blafphemiess yea, alfo they crofted 
the. Mediterranean, over againft Spain and Italy ; at 
lait, AntwDom. 829. came over with a Navy, from 
the Coaft of Uarbary, and fpoiled Rontfy and retur- 
»ed 10 Africk with the Prey : And a£ain, A/00 Donu 

( 3* ) 

14%. came over and fpoiled Rome the fecond Time ; 
Wkd Anno Dom. 933. came over the third Time, and 

In thefeventh Century, the Orthodox Church gave 
Teftimony againft Hereticks, in a'-Council held at 
Rome, Anno Dom. 6%o. of 100 Bifhops, and upward, 
where the Monotholites and the Antitrinitarians were 
condemned; and another there of 1 2<> Bifhops; and 
a third ntCoHjlantitmple, Anno Dom. 6S1. of 150 Bi- 

And as the true Church gave Teftimony agafhft the 
Ajmtrinitarian Hereticks s fo the Lord from Heaven, 
by his fignal Judgments s For, Firft. Honor km King 
or Vandals in Africk, an Arrian, and cruel Perfecucer 
of the Orthodox, was long tormented with venemous 
Boils j at laft was confumed with Worms, and fo 
eijded his wretched Life. 

Secondly. In this fame Century, TheodoHcus King of 
the Goths in Italy -, a vile Arrian, having murdered an 
Orthodox Nobleman Senator, named Symachus, there- 
after fliortly fitting at Table, the Head of a great 
Fifli dreffed in a Difh was fet before him, whicn he 
imagined to be the Head of Symachus, and was fo ftu- 
pified, that he died with Fear. 

Abaliardus, a ProfefTor in Pans, about the Year 
J 143. wrote blafphemoufly againft the bleffed Trini- 
ty, whom Bernard refuted, dnd then there conveened 
a Council of Church-men in France, where he was con- 
futed, convinced and converted. 

In the Year 1215. in the Council of Lateran, Joa- 
thim Ahhas, his erroneous Book againft the Trinity, 
was condemned, to which he fubmitted. 

If it be objected, that feeing, in the Church Hifto« 
ry and Councils, fmm the feventh Century to the 
fifteenth, there is only Mention of two Antitrinitariart 
Hereticks, and confequently thefe blafphemous Here- 
dies being now banifhed and buried 5 and feeing it is 
granted, that the Doxology was firft appointed to be 
Jung in the ^Church, by Occafion ot Antitrinitarian 
Hc;eticks, fo; confomitag iq the Faith, the Lord'* 
p ~ People, 

( 37 ) 

People, agamft their Blafphemies ; why then was i{ 
any longer continued after the Caufe was removed > 
I anfwer, Becauie the Church then perceived, by com- 
fortable Experience, that the conftant finging of the 
Doxology in the publick Worfnip of God, had pro- 
ved an excellent Mean to confirm Chrillians in the 
Do&rine and Faith of the Trinity, # and to guard then* 
againft the Temptations of Satan, * and his Supports, 
and their own Corruption, who were ^11 yet lying in 
wait, to blow at the Allies of the little Spunks ofthe 
faid old Blafphemies, that feemed to be buried many 
hundred Years before. This is Calvin's Metaphore^ 
and accordingly it came to pafs s for, in the Year 
.of Chrift 15 3 1. Satan did fill the Heart, and furnifh 
cd the Pen of a Spaniard Servetus, with the Blafphe- 
mies and Venome of that old Serpent. And now wq 
intend to begin the fecond Part of this Chapter, and 
to manifeft to every Chriftian Reader, That if the 
univerfal Church had good Caufe to appoint the ring- 
ing of the Doxology, because of the Blafphemies of 
the Arrians againft the facred Trinity : So now in 
this old and doting Age of the World, the Church 
Jiave much Caufe to continue that ancient Practice * 
for the new and late Qppofers of this bleffed Trini-t 
ty in this Age, are more blafphemous than ever th^ 
old Arriau was, of which, the Rife and Growth ijj 
Europe, we intend to give you a fummar Account. 

birjl. That Spaniard Servctus being a Phyfician by 
Profeffion, travelled 30 Years in Pole, Hungary and 
Tranftlvania, praftifing Medicine, but infe&ing Souls 
with his Blafphemies, ( a worfe Difeafe than all hi$ 
bodily Cures ) for which he was firft apprehended 
and imprifoned at Lions in France, but cleaned Pri- 
fon there ; afterwards having written fome Books a- 
gainft the lacred Trinity, he was apprehended at Ge- 
neva for his Blafphemies, and Obftinacy in them, and 
was condemned by the Magiftrate, and burnt quick, 
Amw Dom. 1^53, 

Geneva's juft punilfang of him, is approven by the 
Cmtom pf Jj/ffWi Swffrpm* Nklanfion and JEco* 


( 3* ) 

fampadips, refute him > and Calvin alfo, in his InJRr 
tutiones &• opufcula, and MelanBon in his fourth Vo- 
lume, who, in the Year 1656. writes to the VefatF 
arts, vulgo the Veifle, that if any maintained Servetus'S 
Errors, he (hould be expelled out of their Town : And 
Cardinal Hofius, one of the three that prefided in the 
Council of irent, in his Works, Folio 3^2. writes, 
That Servetus juftly deferved fo to die for his Blaf- 
phemies, and Beza gives a juft, but black Teftimony 
of him. 

Servetus having flxongly fermented four Difciples ; 
to wit, Valmt'mus 'Gentilis, Alciat o£ Milan, Gilbraldus 
and Blandrata-, FirJL Vakntims fpread his Errors fe~ 
cretly in Geneva -, for which, being taxed, he renounced 
them under his own Hand, under Pain of Perjury, not- 
withftanding he began to fpread them the fecond Time 5 
for which he was imprifoned, and to be liberate from 
Prifon, wrote a fecond Recantation of his Blafphe- 
mies j and at the Command of the Magiftrate, burnt 
them publickly with his own Hands; thereafter 
fpread his Errors in France and Italy. Arrius was but 
once perjured, but he twice 5 then he went to Pole, 
frhere he did meet with Blandrata and Alciat ^ his old 
Companions; which two had alfo fled out of Geneva ; 
and thefe three fpread their Errqrs in Pole two Years, 
until the King of Pole baniihed them out of his Do- 
minions; then Gentilis wandred through Auftria, Mo* 
ravia and Savoy, at laft wa* apprehended within the 
Confines of theRepublick of Bern; and for his doubled 
Perjury, and Obftinacy iri his Blafphemies againfl: the 
bleffea Trinity, was judicially condemned at Bern by a 
Magiftrate and burnt, in the Year of Chrift 1556. 
The Hiftory whereof is written at Length, by Aritius 
Profeflbr at Bern, 

, Third, Blandrata a Phyfician, difputed often againfl: 
Calvin at Geneva, thereafter in Germany, Helvetia and 
Pole, vented his Errors, at laft turned Arrian, Anno 
Dom. I5(5p. and wrote againfl: the Trinity. Fajtflus 
Socinui, in his Book of Epiltles, Pag. 6S7. calls Blan- 
dr0ta his great Patron, tf> be eyer in Honour with 

v, 39 ; 

him ; but at laft Blandrata was fuffocate in his Beef, 
by his own Brother's Son, and died miferably. 

The Fourth. Alciat turned Mahometan, and fled t% 

Gtlbraldus died of the Peftilence. Beza writes of 
other two, whereof the one drowned himfelf in a 

The other, Ochinus, how miferably he died, ail 
Vole knew, as writes Beza and Cardinal Hofius. 

Staucarus in Pole wrote againft the facred Trinity, 
which the Orthodox Synod in Pole condemned, and 
the Divines of Hidelbag and Jigurie refuted, and G?/- 
vin alfo, AmioDom. 1563. and Beza i<>68. AntioDom, 
1567. a Book written at Alba Julio by the Hereticks 
in Sarmatia and Jranfihania is refutea at large, by 
Xanchius de tribus Elohim^ and Georgius Paulus, Superin- 
tendent of the heretical Churches in the Diocefe of 
Croco, of whom writes Beza, Epift. 81. 

St a tonus, againft whom Beza writes, Epift. 1^. 
and 16. 

Andrew Duditbins, fometime a Bifliop in Hungary^ 
and a confpicuous Member of the Trent Council, 
left the Roman Church 5 to him Beza writes his firft 
Epift. Anno Dow. 1570. both large and loving, yet 
at laft he fell in the Snare of the Tranftlvanian Here- 

Sylvavus Paftor in Hidelberg, turns Annan and Trai- 
tor againft his Prince Palatine \ for thefc two Crimes 
he was beheaded, Anno Dom. 1522. His Colleguc 
Menzerus efcaping out of Prilbrj, went firft to Pole, 
then to Tranfilvania, at laft to Conjlantinople, and there 
turned acircumcifed2#r/r; he died crying and roaring 
moft terribly, that the Turks faid, they never faw 
fuch a fearful Death, and that he was a Child of Sa- 
tan ; and the Reader mav think no Wonder of his 
defpemte Death, feeing he had renounced his Saviour 
and Baptifm. 

Sadelius in Pole denied Chrift's Divine Nature, and 
the New Teftainent. 

^ 40 ; 

talks Socinus an Italian, forefakirig the Errors of 
the Romaq Church, Calvin wrote an Epiftle to him, 
Anno Dom. 1*555. of him Beza writes, Epift. 81. 

Faufius Socinus his Nephew, leaving Italy, came to 
Tyguri with his Uncle's Papers, where he fpent three 
Years in private Studies : He was of a quick Wit, 
but too proud and bold > he confefleth in his Writs, 
that he had little Logick, Greek or Hebrew : He went 
to. Tranfilvania, and there fpread his Errors -, he was 
in fuch Repute with thefe * Hereticks, that even at 
this Day they are defigned Socinians. 

Francifbus Davidus, about the Year 1 5 80. Superin- 
tendent in Tranfilvania to that Se& of Hereticks, de- 
nied thatChrift was God or theMeffias, or fhouldbc 
worshipped s for which the Prince of Tranfilvania caft 
him in r rifon, where he turning mad, died in Defpair, 
affirming he faw the Devils came to take him away 
with them. 

v Poleologus, a Dominican at Rome, fled to Poland, 
turned Arrian, but was brought back to Rome and 

Smakius, Socinian Preacher at Ra$ovia, wrote a 
large Socinian Catechifm, printed Anno Dom. 1608. 
as Socinus had written another ; and ftill the Socinians 
are bufy fcribling their Blafphemies, and printing them, 
as Gojlayius, Anno Dom. 1613. and Nicolaides Anno 
Dom. 1614, 

An Advocate at Paris, Anno Dom. 16160 caufed 
print Abailardus his Blafphemies, which had been con- 
demned and accurfed, by a Church Council, above 
500 Years before. 

Anno Dom. 1620. Servetus^s Books were turned into 
Dutch, and printed in Belgia, in which he blafphemes 
the moft blefled Trinity. _' 

DoGtox Forbes, Anno Dom. 163 1. refutes a Differ- 
tation of a certain Socinian, then newly written. 

Anno Dom. 1641. Crellius, Socinian Preacher at/? a~ 
edvia, hath printed a Book againft the Trinity 5 and 
after him Stycbmanus. 


wH nc 

The Soclmmi not only increafed In Vole and Trmil 
Jilvania, but alfo came to Belgia, where they con-* 
forted with the Arminian; for, Anno Do\n. 1611. thd 
Orthodox Synod in Pole writes to Partus, regreting 
that the Socinians in Pomade much of Armtnius -, and 
now the later Arminians are poifonei with SorinianiJm % 
as is clear from the Writings of Epifcopias their Chif- 
rain. It was granted indeed, that the Socinianfyzvz 
banifhed Belgia, by publick Proclamation of the States 
of the Nether lauds ; yet notwithstanding, many Soci- 
mans lurk there, under the Notion of Rcmonftranu 
and Anabaptifts, both which Sefts are tolerate there, 
and who all three joyn, and agree in many of their O- 

£inions, as writes Hoorn Becky Divinity ProfefTor ac 
r trecht, Anno Dom. 16^0. 
Anno Dom. 1638. Sartorias a Socinian at Amfler-* 
dam, wrote a Letter to Adam Frank, Socinian Prea- 
cher at Clandiopolis, which the Prince of Tranfilvania 
intercepted and caufed print, where is written, That 
in Holland there is a great Harveft of Socinians. 

The Socinians do not only lurk and multiply in 
Belgian but which is lamentable, are crept over to 
England. Mr. Edward '^Gangrene, pprte prima, printed 
at London, Anno Dom. 1646. writes, That here thd 
Do&nne of the Trinity, by too too many, is called 
a Popijb Tradition. And Part 3. Pag. 5S. thus he 
writes, All Men may fee, That many in England 'are 
Arrians and Antitrtnitarians. He writes alfo, Pag. 
136. a Letter from Holland to London, dated 1646. 
Here we burn the Books of the Socinian Errors, and 
they dare not be fold in thefe Parts 5 but at London 
is taught Blafphemy againft God and his Chrift„ 
( and as much now as ever ; yea, rather mor« ) and 
is even come the Length of 'Scotland, to a great Pitch. 
And a Minifter in Holland wrote a Letter, dated 0- 
tlober 18. 1646. to fome Minifters in London, thac 
divers Englijh Merchants were feeking to buy Soci- 
fius's Works, and CreBktt, &c. from a Stationer in 
Holland-, and when the Stationer anfwered, That thefe 
Books were prohibit by the States General j the 
F Mer- 

( 4* ) % 

Merchant replied, Neverthelefs you may^ranfport them 
from other Nations, and we ihaJi give you for them what 
I the General Affembly in Scot/and, An- 
}om. J.64S. Self. 4j. writes thus, Socinianijni is 
dow fpread in England. As for our Sentiment, upon 
the Sochmn y There was in the ancienc Church, two 
H ea jjfljes that were moft dangerous and prevalent, 
jSrlt the ArriaAy then the Pelagian > both winch the 
Orthodox Church zealoufly oppofed, and juitly con- 
demned s but the late Socman hath drunk in dll the 
Poifon, both of the Arrian and Pelagian^ and much 

Secondly. That as the ancient Church did condemn 
Arrius ana Pehgius, in their Councils, ana being ob- 
ftinate, excommunicate them y fo the ancient b athers 
denied the Arrian to deferve the Name of Chriftian ; 
yea, the Moderns, both Papijis and Lutheriansy that 
wrote again!! the Sociniansy deny them aiib to be 
Chriftiansj; the fame dothGomamsy andDottor JPbr- 
hes in his Theological Inftrudlions, Lib. 10. Cap. 13. 
§ 14. denies the Socman Baptifm to b* valid. 

The ProfeflbtfS <pf Ley dm. Anno Dow. 1598. gave 
their Judgment of OJierodius the Socmian^ his Writs, 
That they led Men very near to Turcifm. And Gro- 
Uus writing of the Piety of the States dE Hollana*, 
faith, Seeing Herejy is the Venom of the Churchy and 
that ftiddenly working; yet there are Degrees in Here- 
jiesy whereof fame are more hurtful than others y hat a 
Tvorfe Herejy than Socinianifrri, is not to be found. At 
the very mentioning of which all the Godly Ihould 

Againft thh Hereiy, not only the civil Magiftrate 

and Churchy but alio the God of Heaven, byhisim- 

iate Hand of Providence, hath given Teftimony ; 

Irate hath put them to Death, not only in 

v -formed Church, brt alfo the Roman Church : 

Tims the Parliament of Pole being informed, Anno 

Dow. 1658. That the Socinians in Racovia had begun 

to print a Book of Bkfphemies againft the facred 

Trinity, they did take from diem their Bibliotheclc, 


(•43 ) 

Printing-houfi|Attd Prefs, and ixing many, bani/hcd 

the immediate Hand of 
n the Socwian, it is rem; >th in tem- 

poral and fpiritua! Judgment*, tlut them 

Were their own Murderers, and otnej 1 1 died 

in Dcfpair, others renounced Chrift, and turned Ma- 
hometan, ' 

lhus having fpoken of the Socinkm, remains 2 
Word of the Analaptifi and Quaker, " who alio are 
IJIaf •>!: .iru rs of the Trinity : That the Anabapuflt 
are fuch, the'Profefibrs ofleyden are fufficient Wit- 
neTes. As for the Quakers, who not only are in 
England and Ireland^ but even fome of them fcattered 
in Scotland: 'lis well known by many of their own 
printed Pamphlets, and by the Books oi: others, their 
mad Pranks, and Blafphen.ics, and .JJifputes againft 
the facred I unity s for Initance, The Phanatick Hi- 
Jtory printed at London, Anno Dom. 1 660. Pag. 54, 
In a publick Difpute at Cambridge, they denied tfife 
a Trinity, with Blafpjiemies that i abhor to 
Write, And Anno Dovj. 165 7. a Book printed at Lon- 
don, by John Stalham, called, The Reviler rebuked, 
Wherein h 1 refutes Quaker Richard Fairmvortb, who 
printed and fpread a Pamphlet about that Time, 
Wherein he denied the Holy Ghoil to be a Peribn in 
the Trinity. Therefore, as the univerfal Church of 

5)ld did pioufly and wifely appoint and pva&ife the 
inging of the Doxology, %o confirm the Flock of 
Chrift againit the dangerous Blafphcmies of Arrius 3 
and other Anutrimtarinn Hereticks 3 lb to this Day, 
the univerfal Church do ftill continue that Practice 
to guard their Flocks againft the Blaiphen 
nalaptifts nd Quakers, but efpecially Socmiaas, who, 
5n ho- nd hellifh Blafphemies^ *>utdo the old 


< 44 ) , 

C H A P. VI. 

Itbe Lawfulnefs of [inging the Doxology, proven by theft 
Arguments. 1. Becaufe all Chriftians are baptized fa 
the Name of. Father, Son and Holy Ghojl. z. They 
telteve or profefs their Faith in Father, Son and Ho- 
ly Ghqfi. 3. They believe Father, Sonjmd Holy Ghojl 
to be their Creator, Redeemer and Sanclifier. 4. Their 
Faith, and Hope of eternal Glory, is from Father , 
Son and Holy Ghojl. 5. God, Father, Son and Holy 
Ghojl, made all Things, and Man more efpecially, for 

\ . §)is Glory. 6. This Lord of Glory often calls Man's 
*Jongue his Glory. 7. From the PraBiCe of the Saint $ 
find Angels. $. From God's Command. 9. The Ap- 
pointment and PracJice of the univerfal Church. 10. 

| "The Indivijibility of the Worjhip we give to God, one 
in EJfence, and three Perfons^ illuftrate by Fathers an$ 

IN the former Chapters, I having defcribed the 
Occafion upon which the univerfal Church did 
appoint the fingmg of the Doxology, to wit, The a- 
founding of Blafpheiriers againft the Trinity, proven* 
in the firft three Chapters. Secondly. The unanimous 
.Agreement of the Church, for finging the Doxology, 
in the fourth Chapter -, and the Realon of its Conti- 
nuance in the Church to this Day, even becaufe the 
Church, ever fince, hath never altogether wanted fome 
fclafphemous Hereticks within the Church, befidesthe 
Turk and Jew, both Deniers of the Trinity without 
the Church. Follows the fecond Part of this Trea- 
tife, which is fubefivided thus, Firjl. I prove by ma- 
ny Arguments, the Lawfulnefs of the finging of the 
Doxology, in the fixth, feventh, eighth, ninth ancf 
tenth Chapters. Secondly. I anfwer fome Objections 
in the eleventh and twelfth Chapters. Thirdly. I fhow 


( 45 ) 

the many Evils from the refilling to fing the Doxe- 

rliis and fome following Chapters I have accu- 

te Arguments, becaufe 1 fupponed I di'd write to 

; Chriftians weak in Knowledge ; I fay, weak in 

Knowledge, becaufe I am loath to judge, that any 

:ian"itrong in Knowledge will deny its Lawfal- 

unleis th:lr Judgment be ftrangely overclouded 

by prevalent Prejudice s and if any fuch there be, wc 

alio brought Arguments for their Perufing : Wc 

begin with Arguments for the Weak. 

AH who are baptized in the Name of Father, Son, 
and Holy Ghoft, to them it is lawful to fing Glory to 
Father, Son, and Holy Ghofl ', but all Chriftians are bap- 
tized in the Name of Father, Son, and Holy Ghoft, 
therefore, to all Chriftians it is lawful to frngGloryto 
Fa'her, Son,, and Holy Gboft. 

Second Reafon, All who believe and profefc their 
Faith in b ather, Son, and Holy Ghoft, to them it is 
lawful to fing Glory to Father, Son, and Holy Ghofl ; 
but all Chriftians throughout the World believe and 
profefs Faith in Father, Son, and Holy Ghoft, there- 
Fore it is lawful to all Chriftians throughout the World 
to fing Glory to Father, Son, and Holy Gh$fl. 

Third Reafon, All who believe and profefs, That 
God, Father, Son, and Holy Ghoft, is their Crea- 
tor, Redeemer, and Sandlificr, to them it is lawful to 
fing Glory to Father, Son, and Holy Ghofl ; but all 
Chriftians believe and profefs, that God, Father, Son, 
Holy Ghoft, is their Creator, Redeemer, and San&i- 
fier, therefore, &c. 

Fourth Reafon, All who believe, hope, and pro- 
fefs to enjoy eternal Glory in Heaven, from and with 
Father, Son and Holy Gnoft, to them it is lawful to 
fmgGlory to Father, Son, and Holy Ghofl; but all Chri- 
ftians believe, hope, and profefs to enjoy eternal Glo- 
ry in Heaven from and with Fatner, Son, and Holy 
Ghoft, therefore, &c. 

Fifth Reafon, God, Father, Son, and Holy Ghoft 
flwfc aUTbi?%s for kismtiGfaji an4 Man's Chief End 


( 4* ) 

is to glorifie God y the firft Words of the Leffer Cats- 
chiffn of the Weftmirifter Synods Therefore it is law- 
fill to glorifie God, Father, Son, and Holy Ghoft in a 
Song. • 

Sixth Reafon, God, Father, Son, and Holy Ghofl 
hath given to Man his Tongue aiv that there- 

with he may glorifie God Father, Son, and Holy 
Ghoft; Therefore, often in the Book of Pfafms, Man's 
Tongue is called his Glory, Pfal. 57. 8. Awake up my 
Glory. Pfal. 10S. I, I will fing Praife with my Glory. 
Pfal. 16. 9. My Heart hghd y my Glory rejoycetb > which 
Glory ^ the Maker of the Tongue {Mis z. z6.) expones 
to be the Tongue in thefe Words, My Heart dotb re- 
joy ce> and my Tongue was glad \ Pfal. 30. iz. That my 
Glory may fing Praife unto thee, and not be filent, Lord 
my God: Shall then Man's Tongue, his Glory, be com- 
manded Silence by Man, and not to im* Glory to God 
the Father, Son> and Holy Ghofl y when his Maker gave 
him his Tongue to fing Glory to his Maker. 

Seventh Reafon, That which is the Practice of An- 
gels, and of all the Saints in Heaven and Earth, is 
lawful s but to fing Glory to God, Father ,Son, and Holy 
Ghoft, is the Pra&ice of the Angels, Luke z. 14- £be 
Heavenly Hofi ftr^Glwy to God; and Rev. f. 13. All 
V} Heaven and in Tiartb did fing Glory to G$d. 

Eighth Reafon, That which is commanded of God 
is lawful s but to fing Glory to God is commanded by 
God : I prove the Afliimption, Pfal. p<5. I, Z> Tbefe 
commanded, Sing unto the Lord-, and Ver. 3. Declare 
bis Glory ; and Ver. 7 3 S. Give unto the Lord the Glory 
due unto his Name, &c. 

Ninth Reafon, That which hath been the Confti- 
tution and conftant Pra&ice of the univerfal Church 
thefe 1300 Years, without Scruple or Refufal, and ftilj 
retained in the Reformed Churches, after their Purga- 
tion from Idolatry and Superftition, that is lawful : 
The fame Argument is ufea by St. Paul, I Cor. 1 j, 
26. To ftop the Mouth of the Contentious, to wic^ 
Wis have tioficbCuflom* mitber tbeCbmcbes of God. 


( 47 ) 

tli Reafon, 1 hat which is commanded by God is 
Son, mid Holy Ghojl is 
God; I herefore, &c. 1 prove the Minor > 
v.i lory commanded by God and given to God, is in* 
mddue to all the three Perfons eaually -, fofays 
the Lefler Catecbifm, l bey are equal hi Power and 
ry s and whensoever a Chnftian lings Glory to God, then 
it is not only lawful, but alio neceffary, that in the 
Thought that Chriitian at that larrie Time (hall a- 
fcribe that Glory to all the Three Perfons, which if 
he do not, he is worfhipping an Idol, and not the true 
<5od 5 then whatever Thought of a Chnftian is law* 
ful and commanded, it is lawful for . him to exprefs 
that Thought with his Tongue ; then when he is ring- 
ing Glory ro God, and lawfully and equally in his 
Mind is giving that Glory to Father, Son, and Holy 
Chart, then it is lawfiil for him at that fame Time 
to give tbar Glory exprefly with his Tongue to Father, 
and HolyGhoit; for all theWormip and Ado- 
ration that the Chnftian gives to God, ihould, and is 
rightly given to God, One in Eflence, and Three in 
Father, Son, and Holy Ghoft, who all Three 
one almighty Power, one Will, one external 
Action, in hearing our Prayers, and granting our Ke- 
s, and therefore the YVbrfhip given to them is in- 
divisibles therefore Pcrhm faith well, writing on Mat* 
6- 9. We jbould worjhip the whole Trinity conjunclly, and 
mt one Per/on alone, and when we name God alone, we 
jbould in our Mind worjhip tfje three Perfons aljo 5 then 
uron the found and infallible Dodbrine of Chriftianity, 
as no Chriitian dare deny the Lawfulnefs of finging 
Glory to God, fo upon the fame Ground, and as infal- 
no Chriftiari dare deny the Lawfulness of ring- 
ing Glory to God, Father, Son, and Holy GhojK 

The ISIinth Reafon iri this Chapter being taken from 
the Cuftom of the Church, and that in imitation of 
theApolile St. Paul, \Cot\ 11. 16. For in this pre- 
fent Cafe, the Duty being proven lawful, according 
to the Word of God, which we have done in the for- 
mer Eight Reafons, the Pra&ice of the Church, if the 


( 4§ ) 

Apoftle's Argument hold good, is fufficient Warrant 
to clear the Conference of any particular ChjafKaii,, 
for doing of the Duty > therefore, albeit we haveland- 
led before fomewhat of the Antiquity and Univerfality 
of this Practice, in Ringing the Doxo/ogy, and uimg it 
in our Devotion, yet for further clearing of that Truth, I 
and Satisfaction to the Scrupulous, we (hall clear it 
yet more from Antiquity : St. Baftl> who was mighty 1 
in the Scriptures, and a Son of Thundei: againft the I 
Arrian in his Time, and fo took Occafion to Write of 
the Doxology, being the great Badge and Standard of I 
Chriftianky againit the Arrian^ writes thus, That he 
received the' Cu/iom of finging Glory to the Father , as an • 
Heirjhip from his Fathers , learned it at him that baptized I 
him ; and. cites many of the ancient Fathers, even to I 
the Days of the Apoftles, that ufed the Doxo/ogy, and I 
that the Fathers before him did appoint it to befungf 
in their Churches > and as this iliewsits Antiquity , fohe 1 
Writes accordingly of its Univerfality, That from the I 
Eaft and the Weft, Nlefopotamia and Capadocia, Nati-» 
ons and Cities long before his Time, and the Memo- I 
xy of all Men, ufed the Doxo/ogy. 

But if it be objedted, That yet 'tis uncertain when 
the Church firft began to fing the.Doxology in the I 
publick Worfhip of God, and therefore it is to be re- I 
je&ed; I anfwer, Pirft 3 The Duty being lawful, and I 
infallibly grounded on the Word of God, fo it cannot 
be denied, but the ufing of it is very ancient in the 
Church of Chrift. zd Anfwer, By the Light of Na- I 
ture, and Law of Natiofts, a conftapt good Cuftom 
being pra&ifed many hundred Years without Con- I 
troul, or any apparent Evil in the Pra&ice thereof^ 
turns into a Law; for univerfal Pra&ice anfwers to fc 
univerfal Vows, that all who pradtife it, are content* 
that it be a Law ; and ask isfo in the State by Ana- 
logy, it is fo in the Church, therefore St. Paul does 
not reafon from a Church Canon s he fays not, We E 
have made an AcJ *in the Church for fuch a Thing to be 
done, but only this, The Church hath no fuch Cuftom 9 
therefore would he fay, This is as Jirong as a Church 


( 49 ) 
A&, I Cor. it. 1 6. I am glad that the Synod of Di- 
vines did not reject the Apoiiolick Creed,' but has re- 
tained it at the End of their Shorter Catechfw, albeit: 
they cannot tell, no more than Calvin, when n was hrft 
written, or made uie of in the Church, but cenfefs ic 
Orthodox, lawful, and confonant to the Scriptures, 
and very ancient s and in all theie it agrees with the 
Doxology * then, if you retain your Creed, albeit 
none can tell who firft wrote it, or when it was firft 
made uie of, fo I plead for the Doxology that famj 
Privilege, That albeit it cannot be proven from Scrip- 
ture, when it began to be ufed, yet it having all the 
good Properties of the Creed, ftiould be retained in the 
Church as 4ong as the Creed. 
. Yea, feeing the Creed retains the Stile Apoftotick, be- 
(taufe of its great Antiquity, fo fome of the Learned 
incline to think, that the Doxology is alfo of Apofto- 
lick Antiquity ', for that it was ufed in the Church long 
before the Nicene Creed, It was proven by Btfil's 
Words, and Atbanafius, who was a young Presbyter 
at the Councilof Nice, and there a great Refuter of 
Arrir.s, yet long before he died, Bafil writes divers Let- 
ters to him, EpiJL 47.- and divers following, reveren- 
cing his gray Hairs, but fo as they were Bifhops Con- 
temporary y and Bafd writes, That the Doxology was 
ufed in Europe and Afia long before the Council ofc 
Nice, even pad the Memory ot Man ; and feeing in the 
Primitive Church, many Catechumen Men and Wo- 
men were folemnly baptized in their publick Worfhip, 
who had chiefly learned in their Catechiitn die Dodhine 
of the Trinity, and gave a Confeffioj of it at their 
Baptifm themfelves, and in that their publick Wor- 
lhip were always fung holy Hymns to God ( as the 
Learned know) what more probable than that thefe, 
especially the Catcchumeni, who were now Chriftians 
of Understanding, as they were baptized grefently in 
the Name of Father, Son, and Holy Gho.^' and gave 
a Confeffion of their Faith, in Father, Son and Holy 
Ghoftj that they alfo in their publick Worihip did 
G * fiqg 

( l« ) 

fittg Glory to that Father, Son, and HolyGhoft, !& 
whofeName they were newly baptized. 

Some ask the Queftion, Upon what Text of Scrip- 
ture the Doxology. is chiefly founded ? For Anfwer, 
It hath two Parts, to wit, ..The three Perfons of the 
Trinity, which are the Objcft of that Worfhip. idly. 
The Glory given to them, which is the A6t of Wor- 
fhip in the Doxology y accordingly the giving Glory 
to God is founded on man)r Scriptures, but there is 
one full and exprefs, Rom. 1 1, the laft Verfe, Of ' him* 
end through him, and to %hn are all Things , to whom 
le Glory for ever, Amen. But feeing the Obje&of the 
Worfhip, in three diftindt Perfons of the Trinity, is 
moft clear in the Words of the Baptifmal'Inftitutioii, 
Matth. z3. Ij>v Baptizing them in the Name of the Fa- 
ther , and the Son, and the Holy Ghofl ; therefore with 
Athanafius, Bafil, and the reft of the Greek Fathe&, 
we think that the Doxology is chiefly grounded upon 
that Text in Matthew , x It is true, fome of the Learn- 
ed would build it on that Text, Rom. it. and that be- 
eaufe they alledge the three Perfons of the Trinity in- 
finuatehere, which, tho 5 it were granted, that, the three 
Perfons are there infinuate, yet the other Text being' 
full and exprefs, and the ftrongeft Bulwark againft the 
Arrian ; therefore that Text in Matthew is the chief 
Ground for the Doxology -, for to glorifie God accord- 
ing to that Text in the Romans is fo general, that the 
Arrian could eafily fubferibe to fuch a Doxology. 

C H A P. VII. 

The Lawfulncfs of finging the Doxology proven ly the 
Induction of aU its Parts, 12. from the three Holies, 
Ifa. 6. 3. 

IN this Chanter we prove by Indu&ion, That all 
the Parts oJF the Doxology are in the holy Scrip- 
tures ', from whence we deduce thisReafon, That di- 

( V ) 

vine Glory which in \ioly Scripture is given to Father, 
Son, and Holy Ghoft, that fame divine Glory is law- 
ful to fing to Father, Son, and Holy Ghoft. We prove 
the Affumption, Suppofing that Glory is given to the 
Father, Son, and Holy Ghoft, Rom. II. lad Vqfej 
To God be Glory for ever. I Tim. I. 17. To God be 
Honour and Glory for ever and ever •, Amen. 2 Tim. 4. 
t$. To God be Glory for ever and ever, I Tim. 6. 1(5. 
To Goti be Honour and Power ever la/ting for ever. Jude 
-Ver. laft. To God be Glory now and for ever, Amen. 
Galat. 14. 5. Lo God and our Father be Glory for ever 
and ever, Amen. And the fame Words, PA/7. 4. 20. 
idly, Glory to God through Chrijl ', thefe Words yon 
fiiall find, Rom. 16. Verf. laft. Eph. 3. 21. Heb. 13. 
ZO, 21. idly, To Chrijl be G lory now and for ever, A- 
men. 2 Pet. 3. Ver. laft. Rev. 16. Rev. 5. 12. He is 
the Lord of Glory. I Cor. 2. S. James 2. 1. He is 
crowned with Glory. Heb. 2. 9. T/je Lord's glorious 
Branch. Ha. II. 10. 

The Holy Ghoft; if it. 4. 14- The Spirit of Glory is 

' Thus we have proven from. Scripture thefe Parts of 
the Doxology, Glory to the Father, and to the Son, ami 
to the Holy bbojl, for now and ever : There remains one 
nee to be cleared in theDoxology, to wit, As it 
was in the Beginning ; for clearing of which, we wrote 
in the End of the 4th Chapter, 1 hat thefe Words were 
added to the Doxology becaufe of the Anion Hereticks, 
and that in the '4th Century, when Arrins denied, that the 
Son was with the Father from all Eternity ,but affirmed, 
that there was a Time when the Son was not 5 and thefe 
ancient Doctors of the Church, knowing that rhefirft 
Words in St.y^v/'sGofpel^in thefe three firft Verfes, 
j were indited by the Holy Ghoft, and written by the 
Apoftle St. John his Pen-man, to aflert the Co-eternity 
of the Son with the Father, and that againft ancienc 
Hereticks, who lived in the Apoftle St. John's Time, 
and were Blafphemers of Chrift 3 the Church there- 
tore hath made Choice of that fame Text, as fitteft 
againft the Arriaus, Thus have we cleared^ that all 
G 2 ifaa 

the Words in theDoxoIogy are exprefs Scripture, and 
according thereunto : And if any object, That it fol- 
lows not to hi lawfully lung in the Church., except 
i: w re in Scipture all contiguous together, as one of 
the Plalms of David; To thefe in this Place I only 
give this Anfwer, That the Reformed Church of France, 
•in their publick Worihip, fing the Apditolick Creed 
turned into Metre, and is therefore printed, and bound 
in with their Pfalm Books, and yet that Creed is far 
lefs continued Scripture than theDoxoIogy. * Ana the 
Learned know, that the Church of France is famous, 
not only of old Time, for many glorious Martyrs be- 
fore the Council of Nice, but alfp in the Beginning of 
Reformation from Popery. 

The Second Part of the Chapter, containing the 1 2th 
Reafon, it is taken from Ifaiab 6. I, % g* The Pro- 
phet Ifaiah in a Vifion faw the Lord fitting en a Throne, 
and the Heavenly Seraphims crying one to another, 
Holy, holy, holy is the Lord of Hojts, the whole Earth 
is full of his Glory. Here the Learned prove, that this 
Song is fung to the Sacred Trinity, as if thefe Sera- 
phims had laid, Holy Father, Holy Son, Holy Ghojl ; 
for that fame Lord of Hofts in the 8th Verfe, fpeaks 
in the plural Number, Who will go for us ; juit fo, Gen. 
I. 2(5. And God f aid, Let us make Man after our Like- 
fiefs ; which Speech the Learned agree to be fpoken 
by the Sacred Trinity. Secondly, We fhall prove that 
Glory to the three diftindl Perfons of the Trinity is 
meant here, Firft, That Glory to the Father is meant 
none will deny, no not the Arrian, nor Socinian. Se~ 
condly. We prove, that Glory to the Son is alfo meant 
here, for God the Son was alfo here, for the Pro- 
phet Ifaiah faw his Glory' here, which is proven, John 
12. 41. K " The Prophet Ifaiah faw Chrift's Glory, and 
fpake of him even then, when the Lord blindeci their 
Eyes, and hardened their Hearts, Ver. 4°- Which 
jCornmiflion Ifaiah received, Ifa. <5, 10. after he had 
feen Chrift's Glory , theij, if God the Son was here, 
the *d Holy is to him. Thirdly, The Holy Ghofl 
was here^ which I prove it was the Holy Ghofthere 


( 53 ) 

*vhich fpake to the Prophet Ifaiah> 6. 9. Toe Lord 
(aid, Go tell this People; but Acts 2$. z^. That fame 
Lord is the Holy Ghoft h Well Jpake the Holy Gboji by 
li'aiah the Prophet, unto our bathers, faymg, Go unto 
this People, and jay, Hearing ye j) all hear, and jh all not 
underjland, &c. Then iecing toe Scriptures prove the 
three Perfons exprefly were here, it cannot be denied 
I bur the three Holies were to the three Peribns s therefore 
the Doctors of the ancient Church, and univerfal Coun- 
cils, and approven Orthodox Divines, unanimoufly 
teach, That here the Seraphims in their Choir arc 
finging a Doxology to the bleiTed Trinity, and confe- 
auently this Doxology is a Scripture Song, therefore 
the Divines of Weftminfter Synod, in their Notes u- 
pon Rev. 4. at the Sth'Verfe, finging the like three 
' lies with them, in the 6th of fjaiah, 3d Verfe, 
which they alfo quote and comment thus, They con- 
tin;: ally praije God, and fet out the Trinity of the Per- 
Jens in the Godhead. 

Did not the Angels in this 6th of Ifaiah, fing the 
Doxology to the glorious Trinity ? The univerfal 
Church, in their general Council, have taught lb, and 
alfo pra&ifed accordingly ; The Fathers, both before 
and after that Council, with Calyi/i, and the reft of 
the reformed Churches teach fo 5 and the Synod 
pf Divines, in their Notes on the Revelation,* teached fo. 
Will ye noc then go along with the univerfal and re- 
formed Church ? Or will ye go along with the Sy- 
nod of Divines on the Revelation -, t6 that Synod you 
gave the Credit to draw up your Creed, or Confefli- 
on of Faith and Catechifms s and will ye not give 
them Credit in the Matter of the Doxology, that the 
heavenly Seraphims fang Glory to the Father, Son and 
Holy Ghoft ? Shall the Angels come from Heaven to 
Earth, toeiveyou a good Example to fing the Doxo- 
logy ? Will neither the Iniverfal Church on Earth, 
nor Angels in Heaven, move you to follow their ho- 
ly Example ? I anlwer, It will move all thefe on 
vhom that Judgment hath not fallen, pronounced 
tfa. 6. 9, 10. Hear linked, but underjtaiid not 2 make 


C H ) 

the Heart of this People fat. As ye love your Souls, 
beware of that Judgment, which is my Prayer for 
you at the Throne of Grace. 


Thirteenth Reafon, from that Song, Rev. ?. p. 14. 
From God *s Command, I Chr. 16. 20. itiuftrate by 
Councils and Fathers. 

THe thirteenth Reafon is taken from the fifth Chap* 
ter of the Book of Revelations, thus collected ; 
St. John the Divine faw a Vifion in Heaven, and 
heard them fog a new Song, Ver. p. continuing to the 
End of the Chapters and Ver. 13. Every Creature 
which is in Heaven, and on the Earth, and under the 
Earth, and fueh as are in the Sea, and all that are in 
thein heard I faying, Blejfjig, Honour, Glory and Power 
be unto him that fitteth upon the Throne, and unto the 
Lamb for ever and ever. Here the Univerfality offing- 
ing is fo great, that it comprehends the univerfal 
Church of all Chriftians; yea, of all the Angels in 
Heaven, and all Saints, both in Heaven and Earth, 
both the Church militant and triumphant. 2. What 
are they finging ? Bleffing, Honour, Glory and Power, 
3. To whom do they fing this Doxology ? I anfwer, 
To him that fits upon the Throne, and to the Lamb. 
And that the Weak may better underftand that there 
are two Perfons of the Godhead diftin&ly expreft here, 
for them more clearly diftinguiftied in the 6 Ver. In 
the Midfl of the Throne food a Lamb, who came and 
took the Book out of the right Hand of him that fat upon 
the Throne, Ver. 7. And that both the Father and 
the Son fat upon the fame^hrone, Rev. 3. 21. I ant 
Jit down with my Father on his Throne. And Rev. 
22. 3, 4. Both the Throne of God, and of the Lamb> 
and not Thrones. But the Weak may fay, That the 
Holy Ghoft is not named in this Song ? To whom I 


C S3 ) 

afifwer, That it is the Doctrine and Faith of thcunt- 
; verfal Church, containing all Chnftians from the 
Rifing of the Sun, to its going down, Father, Son, 
Holy Ghoft, one and that fame glorious God, 
fit and reign conjunctly, upon one and that fame glo- 
rious Throne in Heaven, according tortheLjilcr Ca- 
techifm, There are three Perfons m the Godhead, equal 
in Power and Glory, So that here* while they fing 
Glory to him that fits upon the Throne, the Holy 
Gholt is alfoneceflarily tobemeaned: as from Mattb. 
I. 20. later Part of trie Verfe, Fear not to take unto 
thee Mary thy Wife, for that which is conceived in her, 
is of the Holy Ghoft. And Ch. J. Ver.- 16. and law- 
fully is to be expreffed, according to the Orthodox 
< Doctrine in the former JReafons s feeing then all the 
Saints and Angels in Heaven, and in Earth, joyn in 
this Song with a loud Voice, what a Pity is it, that 
( fome Cnriftians mould refuie tu joyn in finging this 
Doxology ; yea, abhor it as a finful Action, and by 
ftiunning it, think they abftain from Evil. I befeech 
you in the Fear of the Almighty, confider that Word, 
,IJa. 5. 20. Wo onto them that call Evil good, and Good 
I evil. 

The General Affembly of the Church, Anno 1647* 
; at Edinburgh, Augnft 28. Self. 25. did ordain Mr. 
! Zachary Boyd, to turn the fcriptural Songs ( befide the 
Pfalms ) in the Old and New Teftament, in Metre, 
for the Ufe of tHe Church, as Mr. Zachary himfelf 
profefles, in the Preface to the faid Songs, printed at 
iGlaJgow, Anno Dom. 164S. But this Song in the 
'Rev. ?. .9. I find not among the fcriptural Songs > 
1 why he omitted it, I know not, but this I know, the 
1 Holy Ghoft calls it a Song, as exprefly as any in the 
I Bible* 2. The Singers are all Chriftians. 3. The 
Subject is folemn, and the Duty undeniable, to all that 
call themfelves Chriftians.'* Mr. Zachary Boyd, in his 
'Letter to the MimRevs of Scotland, of the Date, Glafi 
gow 27th of February, 164S. ( which Letter he pre- 
fixes to his fcriptural Songs which he turned into 
•Metre) fays, That the Church having theUfeihere- 

( 5* ) 

•f, miy, in Obedience to the Apoftle's Precept* Eph* 
?. 1 8. in Pfalms and Hymns, and fpiritual Songsy 
make Melody in their Heart to the Lord. 

The 14th Reafon that we bring, is from I Ch\ 
16. 29. Give unto the Lord the Glory due unto his Name^ 
and Rev. 7. 9', 10, n, 12. whence, with a little Ex- 
plication, the Lawfulnefs of finging the Doxology 
may be proven 5 . and Fir/L From Chrift's Words in 
his divine Inftitution of Baptifm, Matth. 2S. 19. Bap~ 
tize all Nations in the Name of the Father, and the Son} 
mid the Holy Ghojl > fo, according to Chrift's Words* 
Father, Son and Holy Ghoft, is the Name of God: 
Then, feeing we are commanded to give Glory to 
God's Name, we are alio ro give Glory to God the 
Father, Son and Holy Ghoft. And if any would 
fbolifhly cavil 5 here are three Names, let this fuifice 
to flop their Mouth, That God who is Truth it felfy 
hath calle*! it, In the Name, in the fingular Number, 
and not' Names in the Plurals therefore, theDo&ors, 
both of the Greek and Latin Church, have pioufly 
and learnedly dived into the myfterious Caufe of this 
one Name, and with one Confent they agree, That 
it is to teach the Unity of the Effence, together with 
the Trinity of the Perfons. Then, for our Purpofe, 
if Father, Son and Holy Ghoft be the Name of God, 
and three diftindt Perfons in the Godh:ad, are to \>z 
known and believed neceflarily to Salvation, by all 
Chriftians who are baptized in that Names and fee* 
ing God in his M^rcy and Gooffs, hath made Bap-^ 
rifm a Seal, applying to Chriftians, Benefits of un* 
fpeakable Valu?, given by Father, Son and Holy 
Ghoft j (hall it not then be God's Due from Man, 
and Man's Duty to God, to give God ,the Glory due 
unto his Name, even to this fiis Namg, Father, Son 
and Holy Ghoft ; yea, and to fing it ? For Proof 
of which, amongft many Texts, take the 23 Verfe 
of the forefaid Cnapter, 1 Ghron. 16. Sing unto the 
Lord all the Earth. So that, from thefe three Texts, 
I Chron. 16. 23, 29. with Matth. 28. 19. I colleft 
this Conclufion, All baptized in the Name of the 
r Fa^ 

( 57 ) 

father, Son and Holy Ghojt, fliould fing Glory to tba 
lather Son and Holy Gbofi; And if any objedt, That 
I Cbron. 16. 29. by God's Name is meant himfelf, 
I anfwer, Be ic To, but God himfelf is Father, Sort 
and Holy Ghoit ; and confidef the 20th Ver. in the 
lit bfMaPtb. and the itfth Ver. of the }d of Mattb. 

Now, Chrif Han, when you have read thefe Reafons, 
I intreat you to lay them to Heart, especially the 
firit Nine, being molt plain, and ponder in each Rea- 
fon, the firft. two Sentences, whicn no Chriftian will 
Or dare denv, albeit he know no more but the commoti 
Grounds of Reafott and Chriitianity : And if yon 
grant both tfie firft Sentences, and yet deny the third 
Sentence following en that Realbn, then know that 
Truth hath got the Vidtory, and you are convinced * 
and if you aflent not to ling- the l)oxology, ye detail 
the 'irntb hi Unrighteoujhejs, Rom. I. 1 8/ and rebel 
ueainjl the Light, and hate the Light, John. J; 20. And 
they who Wilfully harden themfelves, would not em- 
brace the Truth, albeit Chrift the Wifdom of the Fa- 
ther, were preaching it unto them, unlefs he did apply 
his Almighty gracious Power,- as he did to Saul in 
his Converfion, AcJs p. 5, 6. which he does not or- 
dinarily on thofe that harden themfelves, and cloie their 
Eyes againft the Light darting m upon their Under- 
ftanding, fox berefijis the Proud, but gheth Grace to th* 
Humble and Lowly, The Apoitle fp^aks of unreafofi- 
able Men, iThejf. 3. 2. by which are meant the Un- 
believer arid Unregenerate 5 for the true Believer, his 
i faving Faith, clears up and fortifies hk Reafon 5 there- 
fore, ^ if thou be a furnifhed and true Believer, and 
grant the Truth of the firft two Sentences of aityofie, 
or all the Reafons, then thou wilt affent to the third 
Sentence, which is, To fing Glory to the Fathr, Son 
sndHofo GboJI : And if thou find thy Heart inclining 
fo content, then blow at that Spunk that is kindled 
in thy Soul by the Holy Ghoft, and go to thy Knees 
in all Humility, Sincerity and Self-denial, and beg of 
him to lead thee in all Truth, and to (hew thee the 
good awl the right Way, an4 Whether it will rend 
H mow 

( 58 ) 

more to the Glory of God, to CmgGlory to the Father, 
Sou and Holy Ghojt, or to be dumb and filent, and 
fay in your Heart, I will not fing Glory to God, even 
when my fellow Chriftians are finging it. 

Do you believe with all your Soul, That God fent 
his Son from Heaven to Earth, to bring you from 
Earth to Heaven * That Chrift fuflfered the Sorrows 
of Death and Hell, to fave thee from endlefs Tor- 
ments, and will ye refufe to fing Glory to him for fo 
doing and' fuffering for you'? If a poor Brother of 
Jefus were asking an Alms from you, and you would 
not give him one Mite, andyetwduldfay, at the fame 
Time, to Standers by, If that. poor Man were going 
toPrifon, I would give him a great Siim of Money to 
relieve him ; would they believe you, or rather laugh 
you to Scorn ? So, when you aredefired to fing G1cm 
iy to the bleffed Trinity, and ye refiife to do it, who 
would believe you, that you would fuffer tormenting 
Flames, for the Glory of that bleffed Trinity ? I 
know you will fay, That ye have fome Reafons, why 
you refufe to fing the Doxology, but you would have 
no Reafon to refufe Marty raonv I anfwer, Your 
Corruption that prompts you with Excufcs to refufe 
to fing the Doxology, which is the eafier Duty, would 
furnifh you with more Excufes to fhun Burning; fo 
that ye who will not give God his due Honour, to fing 
Glory to him, it is too like, would never fuffer Mar- 
tyrdom for him j and fo the true Ground of your re- 
fusing, is want of true Faith, Phil. I. 2,9. To you it 
if given , in We Behalf of Chrift, not only to believe wM 
him, Jbm ' tilfo to fuffer for his Sake, 

As for your Pretences and Excufes you bring foe 
not finging the Doxology, lav it to Heart, that your 
Excufes which your prejudged Confcience ( it may be I 
accepts of, fo as to give you a feeming and deceitftil 
Peace for a Time; yet trull: not, that he who is grea- 
ter than your Confcience, will accept of thefe Excu- 
fes, which, in this Life, Men who are blind, and par- 
tial Judges in their own Caufe, think to be good and 
relevant. Ow Saviour in tbs Gofpel ; gives a.Liftot 


( 59 ) 

Excufers of thcmfclves s but the Judge of Quick and 
Dead tells the trueReafon, which the Excufers would 
not have told, Matth. 22. 5, They made light of it. 
Byt f intreat you, make it not a light Thing, to re- 
fqfe to fing Glory to father, Son and Holy Gbojl > for 
thefe Reafons I have let before you, are founded on the 
•Word of God, by which we (hall be judged ; and your 
Pretences and EJxcufcs, in that Day, will be burnt 
with the Hay and Stubble, 1 Cor. 3. l%. 


Fifteenth Reafon, from the necejftry difference of the 
Chrijtians Worjbip ', As in reading the Word, Prtyer and 
Sacraments, tlx Jews exceedingly differ from Chriftians y 
jhall not there alfo he a Difference betwixt the Chrijlians 
finging of Pfalms and the J ews, by finging the Doxolo- 
gy. 16. As the Jews in their Pfalms of David, cloft 
many of them with a T)oxology, anfwering to the Mea- 
fare of their Light dijpenfed to them in the OldTefta- 
ment ; Jo it becomes the Ch'ijiian to have a Doxology 
anjwerable to their greater Meafure of Light of the 
Trinity in the New Tejtament, 1 7. Reafon, founded 
upon the Signification of Jehovah. Elohim, whicb 
is often in the Doxology of the O/dTeJlament. 

TAke three Reafons more to be pondered by the 
judicious and unbyafled Chrillian. The Fir/I is 
thus grounded, The Worftiip of God confifts in two 
Parts, either God fpeaks to us, or we fpeak to God; 
God fpeaks to us in the Word read, or exponcd by 
preaching ; we fpeak to God by Prayer, fuiting Things 
rieedful to Soul and Body, or by rraifes of his infi- 
nite Excellencies, and for his Benefits. Thcfe two 
laft, to wit, Petitions or Praifes, are either done with- 
out Song, or in a Song -, but fo it is, that God in his 
ipfinite \Vifdom and Goodnefs, hath made the Chri- 
ftian Worfhip in the New Teftament, to differ from 
H z ' the 

( 60 ) 

the Jews Worftup in the Old Teftament, in Fulnefs, 
Clearnefs and Cjonifbrtablenefs , they had only the 
Old Teftament, we have the New Teftament added to 
it s they had the Old Teftament read and exponed by 
the Church-men and Prophets, we have Old and New 
Teftament, both read, exponed and preached, more 
fully and plainly, to our greater faving Knowledge 
and Comfort, For the leaft in the Kingdom of Heaven 
is greater than johnBzptiii, Matth. 11". n. Sccondiy. 
Our Prayers and Praiies of God, in the New Tefta- 
ment:, are proportional to the Word read and preach- 
ed, even more full, clear and comfortable, >f nan the 
Jews had in the Old Teftament : But fo it is, that 
the obftinate and impenitent Jews refuted to joyn with 
us Chriftians, in any of thefe three Parts of the Wor- 
ship of God » they will not hear the Gofpel read, be- 
caufe it is the Gofpel of Chrift, whom they rejeft 
and blafphcmes they will not hear the Word preach- 
ed, becaufe we preach Qorijl crucified, which is to tht 
Jews it Stumbling-block, I Cor. I. "'2 J, Thirdly. They 
will not jpyn with u§ in Prayer, for they refufe to 
pray to Father, Son and Holy Ghpft, and they will 
ieek nothing from God in the Name of Chrift. Fourth- 
ly. They rejeft our Sacraments, for they refiife to be 
baptizea in the Name of Father, Son and Holy 
Ghoft - ? nor yet will they communicate with us, be- 
caufe it is the Communion of the Body and Blood of 
Chrift: Seeing then the All- wife Lord hath made the, 
Chriftiap to differ from, and excel the Jew, in the 
Word and Sacraments, in Preaching and Praying, is 
it not convenient and fuitable to the -other Parts of 
our Chriftian Worfhip, that we differ from them in 
our finging alfd, which is not a diverfe Part of Wor- 
fhip, djftinft from Prayer and Praifes, without Song, 
but a diverfe Way of pronouncing it ? For Example, 
all that is in the Pfalms, that is fung to God with a 
Tune, it is lawful fpr a Chriftian to worfliip God 
with thefe fame Words, without a Tune or Song, in 
Prayer and Thanfgiving s fo they differ not upon the 
Matter, but in the Manner of pronouncing them* but 


( 6i ) 

the adding of the Chriftian Doxology to the Clofe ot 
our finging of the Pfalm, makes a luitable Difference 
betwixt the Chriftian? finging of the Pfalm with the 
Doxology, and the Jew ip their Worihfp, finging the 
lame Pialm without the finging of the Christian Do- 
xology. Moreover, is it convenient or decent, That 
a Jet* who blafphemes the Son of God, and denies 
the blcfled Trinity, who are without the Communi- 
on of Saints, that they (hall have it to fay or brag, 
Altho' I abhor to joyn with the Sow, ( for fo they 
call the Chriftian ) nor will I hear their Gofoel read 
or preached; nor will I joyn with them in Prayer; 
( for they abhor the Name of Chrift ) yet fays the Jew, 
I will not abhor to joyn with them in finging the 
Pfalm, for they fing nothing but the Pfalms of Dtf- 
vidy juft as we do ; they fing in their Mother-tongue 
as we do in the Hebrew * Would no. the Chriftian 
think himfelf affronted at the Jews Offers and if any 
in the Church refufed to fine the Doxology, he could 
fay, I am free to refufe the Doxology, asfomeofyour 
Chriftians refufe. 

2. Many of the Pfalms clofe with a Doxology or 
Praife to God, fome one way and, fome another, and 
jjhis Doxology is moft often in the laft Verfe 3 but. 
fometimes in the penult Verfe, and then in the laft 
Verfe is fome particular Reafon and Ground given for 
that particular Doxology. Thofe who f>leafe to fearch 
the Pfalms more diligently will find it fo, to wit, 
IPfaL 18. and 75. in their laft and penult Verfesj and 
in all thefe Pfalms following you may obferve a par- 
ticular Doxology in the laft Verfe of every one of 
them, to wit, Pfalm 7, 8, 13, 21, 24, 26, 30, 35, 
41, 45, 5*> 57> 59> 61, <5<S, 68, 71, 72>,*9>97> 99> 
loo, 103, in, 11S, 124, 136, 140, 145. and befides, 
zherc are other Pfelms that all clofe with one and the 
fame Doxology, to wit, Praife ye the Lord. Pfalm 
104, 105, 106, 115, 116, 117, 135, 146, 147, 148* 
I4$> 3 I5°5 Hallelujah, and in the Book of the Reve- 
lations, Chap. 19. three Companies end their Praifes to 
God with that fame Halkltgah, retaining the Hebrew 

( 61 ) 
in the Greek Text. The firft Company, much Peo- 
ple Verfe I, 2, 3. clofe their Praifes with Hallelujah. 
Sewndly> The twenty four Elders, and fQtjr living 
Creatures, in j:he fecond Choir, clofe, 4men, Hallelu± 
jab. thirdly, Another great Multitude, Verfe 6. be- 
ing commanded, give their Hallelujah. 

And as many of the Pfalms clofe with a Doxolo- 
gy, fo fome of the Scriptural Songs, as Exodus 1^. i$ f 
Ijhiah iz. 6. Ifaiah 3$. 20. Habakkuk 3. IS, and 19. 
iCbrou. i<5. 36. Now, as in the Old Teftament the 
Lord hath taught the Jews to clofe their Songs and 
Pfalms with a Doxology, (for in them I find a Doxo- 
logy about forty eight times,) fo in the 'New Tefta- 
ment, feeing it hath pleafed Qod to reveal himfelf more 
fully than he was pleafed to do in the Old Teftament 
to. the Jews, and make the Do&rine of the Trinity 
the Badge of Chriftian Baptifm, and that Do6trine be- 
ing fo much opoofed and blafphemed by Jews, lurks 
and Hereticks, itiall it not then be lawful and expedi- 
ent for the Chriftian, now the only Church of God, 
to clofe their Pfalms with fuch a Doxology, as may 
not only be a Confeffion of their Faith in that great 
Fundamental of the Trinity, and Foundation of Chri- 
ftianity, but alfo to difcern the true Chriftian Church 
from the Jews Synagogue, who are now Lo-ammi and 
Lo-ruhamah, Hof. 1.6,9. and fo diftinguifh them from 
all other Meetings who pretend to worfhip the true 
God, and are but Antichriftian Synagogues of Satan, 
and Blafphemers of the glorious Trinity > 

The laft Reafon may be thus grounded, Amongft 
she ten feveral Names whereby God (in the Old Tefta- 
ment) hath been pleafed to defign himfelf, Jehqvah 
Elohim are the two chief: Firft, Jehovah is God's moft 
proper Name, moft often ufed in the Old Teftament 5 
it comes from an Hebrew Word that fignifies To be, 
and fo Jehovah fignifies God's Effence and Being of 
himfelf, and the giving of Being to all his Creatures j 
therefore, Exod. 6. 3. the Lord prefers his Name Je- 
hovah to his other Name God Almighty, for this Name 
implies God's Almighty Power^ to wit> Elfiaddai, 


K 63 ; 

but Jehovah importeth God's infinite Perfections f 
therefore, PfaL 83. IS. God alone, hisNameisJt/x*- 
vah, and Ija. 42. S. I am Jehovah, that is my Name, 
and Exod. 15. 3. Jehovah is his Name ; therefore, 
Numb. 6. 24, 25, 26. when God endites the Words 
of the Bleffing to Mofes, how the Prieft fhould pray 
over his People, it is all in the Name of Jehovah, ani 
fo the Lord puts his Name Jehovah upon his People. 
The lecond Name of God moil freauent in the Old 
Teftament, is Eiohim -, it is the Plural Number, and 
is fometimes indeed uled in the Old Teftament in the 
Singular Number, but not fo often by far as 'tis 11a 
the Plural Number : It is a Difpute among Divines, 
what can be the Reafons why the Lord ihould take 
to himfelf fo often a Name fignifying moe, to wit, 
a Plurality, and to join that to another of his Names, 
to wit, Jehovah, which is of the Singular Number, 
for albeit often in the Old Teftament God defigns 
himfelf by other more Names, as God Almighty, Lord 
of Hojls, God of IJrael, &c. yet moll often he defigns 
himfelf Jehovah Eiohim, which is ordinarily rendered 
in theBible> Lord God? For Anfwer to theQueftion 
proponed, generally it is this, That albeit from thefe. 
two Words there cannot be demonftrate the Unity of 
the Godhead, and Trinity of the Perfons, by a con- 
vincing Argument againft obftinate Jews and Ainitri- 
nitarian Heteticks, yet from it may be brought a pro- 
bable Argument to moderate and fober fpirited Chri- 
ftians, to prove that Mofes, and other Pen-men of the 
Old Teftament, who themielves undoubtedly did know 
the Myftery of the Trinity, as Mvjes, David, Ifaiab % 
&c. and therefore when tney did fo often write thefe 
two Names of God together, Jehovah ElolAm, the firft 
being the Singular Number, the fecond the Plural, 
did thereby intimate the Unity of the Eflence in the 
Godhead with the Trinity of Perfons -, therefore Pa- 
rausonGevefts, Pag. 23. naving difputed theQueftion, 
at length concludes, No Godly tylan will deny the Pro- 
bability of this Reajon drawn frem Eiohim, joined with 
mtotker Word of the Singular Numfor: as it is here with 


( J4 ) 

Jehovah ; aftd fo think the Wejlminfler Synod Notev, 
on the firft two Words of Genefis, Elobhn Bara, the 
irft Elohim being in the Plural Number joined with 
Bara in the Singular Number, He did create , and that 
Mofes, and the reft of the Pen-men of the Holy-Scrip- 
tures in the Old Teftament did ktiow this Myftery, is 
out of Queilion to thcDoitors, bodi of the Reform- 
ed and Roman Church, all which, with the Fathers 
and Councils, bring many fhofig and clear Arguments 
from the Old Teftament to prove the Myftery of the 
Sacred Trinity : Therefore Lremelltus, a Jen fortf, in 
his Notes npon Gen. 1. 26. Let us make Man aftefi 
our own Image, faith God , Note this here, God, Fa- 
ther, Son, and Holy Ghoft, one God in three diftinft 
Perfonsfo appoint , Let us, here, &\i\iTreineilius, is a 
Teftimony or the facred Trinity, and that not an ob- 
fcure one : And therefore the Wejlminfler Notes prove . 
from the Scriptures, that Mofes was not ignorant of 
the Do&rine of the Trinity , and it is obfervable, that 
in the firft three Chapters of Genefis, Mofes nineteen 
Times calls God Jehovah Elohim, and who will deny 
that Abraham fawChrift's Day, John S. $<5. and did 
not David call him Lord, when in the Spirit of Pro- 
phecy he fpake of him, Mttth. 22. 44. and Ifaiah faw 
his Glory, John 12. 41. and I Cor. 10. V.4. The jews 
believed in Chrijl ; and Verfe 5. The wicked Jews then 
tempted Chrifl. And if fome objeft, If there be fo 
many clear Teftimonies in the Old Teftament of the 
Do&rine of the Trinity, how came it to pafs that 
now the Jew's who have and read the Old Teftament, 
deny the Sacred Trinity ? The Scriptures will anfwer 
you, Our Saviour in the Gofpel pronounces them blind, 
Matth. 15.14. The Blind lead the Blind, and often elfe- 
where , and fo the Apoftle calls them, Rom. 11. 7. 
Were they not broken off for their Unbelief? Rom. 
It. 20. till the Fulnefs of the Gentiles come in ? And 
fince their Reje&ion and Breaking off, the Vail is on 
their Eyes until this Day, while they read the Old 
Teftament, 2 Cor. J. 13. yet it will not follow, but 
that the Myft^y of the Trinity was known to the 


( 6s ) 

Saints, and Saved in the Old Teftament, who be- 
lieved the Covenant of Grace made with Adrnn \x\ 
Paradife, The Seed of the Woman jhall tread down the 
Head of the Serpent, which our Melted Saviour was to 
the Saints in the Old Teftament, as well as to us the 
Way, the Truth, and the Life, John 14. 6. And, the. 
fame to Day, Yejlerday, and for ever, Heb. 1 3. 8. So 
that as the believing Jews and Church of God in the 
Old Teftament, did believe the Doctrine of the Tri- 
nity (albeit we grant that the Myftery of the Trinity 
was not fo- clearly revealed to thefe Saints in the Ola 
Teftament, as it is to us Chriftians under the New 
Teftament) afferted to them in many Teftimonies of 
Scripture s fo they, reading and hearing the Hebrew 
Text, which was their Mother Language, and there- 
in two Names of God fo often joined together, Jeho- 
vah Elohim, the one in the^Singular, the other in the 
Plural Number, the Holy Ghoft and his Pen-mert 
did thereby infinuate to them the Dodtrine of the Sa- 
cred Trinity 5 and according to this, in many of the ' 
Hebrew Pfalms, and fome Spiritual Songs, there is 4 
Doxology to Jehovah Elohim, clofing the Pfalm, to 
wit, thefe Pfalms following, 76, So, S4, 90, 92, ^g 3 
I44, 146. and 1 Cbron. 16. 36. and Cbsp. 2,9. K20. 
and Pjal. 70, iS, 19. If then the Jew doled many- 
Pialms with the Doxology to the blefled Trinity* 
(hall not the Cliriftian, to whom the Myftery is more 
clearly revealed, and in which he is baptized, and 
without which he cannot be faved ? (for no Salvation 
without Chriit, Acls 4. iz.J and he who denieth the 
Son hath not the Father, ljchn z. 23, and as the 
Holy Ghoft proceeds from the Father and the Son> 
John is. z6 r i'o he who hath not the Spirit of the 
Father and the Son dwelling in him is noneofChrift's, 
Rot/i. tf. 9. therefore the Jew, lurk, and Antitrinita- 
riao Hereticks, who are alhamed or the Name of 
I 11? this Life, Chrift will be afiamed of them 
when he comes in his Glorv with his holy A» 
hlark 3. 38. But for us Chriftians, letfus notoe aiham* 
cd to believe and CQnfefs to our Salvation, and 

I Story 

A 66 ) 

Glory to Father, Son, and Holy Ghoft, and with that 
'Doxology to clofe the Pfalms with it all our Life, 
yea, alio clofe our Days with it on Death-bed, 
following the Example of that fweet Singer of Ifrael> 
Pfal. 71. wkich he fang at the Clofe of his Days, a. 
Prayer for his Son Solomon, a Prayer full of Comfort 
and Faith in the Son of God ; this Pfalm he clofes 
with a Doxology to Jehovah Elohim, Verfe 18. Blef- 
fed be Jehovah hlohim, the God of Ifrael, and blefjed 
he his go nous Name for ever and eve):, and let the whole 
Earth \?e filled with his Glory, Amen, and Amen. So 
as the Jews had their Doxology, Glory to Jehovah 
Eicbim for ever, and we have Elohim more clearly 
manifefted, Father, Son, .and Holy Ghoft, then fhall 
it not be lawful for Chriftians to ling Glory to Father, 
Son, and Holy Ghofl fir ever ? 

For further clearing Jefj^ah Elohim, its intimating 
the po&rine of the Trinity, as I have obferved in the 
Hebrew Text of the Old Teftament, that thefe two 
Names of God, when put together|vdpecially in the 
Prophets, are mod ordinarily ufe4j (although not al- 
ways) upon one of thefe two Occasions"; Firjl, When 
the Lord is to difference and contradiftinguiih himfelf 
from all falfe and Pagan Gods, and then ordinarily it 
is render'd in the Englijh Bible, the Lord my God, or thy 
God, or the Lord our God, or your God. Secondly, It 
is ufed when the Lord is giving to his Church fome 
notiblePromife bf a great DelivelSunce, either TBodily, 
or Spiritual in thz Memah, and fo an Evangelick Pro- 
mife$ and both theieW 'ays Jehovah Elohim intimates 
a irinity, for the Pagans all conreiTed a Deity, but 
ncn - of them Trinity in Lenity. As for affixing Je- 
Elohhn to Evangelick Promifes in the Old Te- 
I ight be' the mod proper Name to infi- 

• a Trinity, which was to be yet more clearly 
ffaamftfted in the Gofpel : Were it not that I intend 
Brevity, I could inftance both th?&, and clear them 
from many Scriptures ifl the Old Teftament. 

C H A P. 


A Reafon given for finging the Doxology, fatisfaflory 
jor every jirong Chrifttan y and that born in alfo upou 
the xvcqk Cbrijtian, by Scriptural Rcajon. 

ISupponed in the Preface, That the ftrong Chriftian 
and ^earned was (o clear in their Judgment, of 

finging the Doxology., that all the former Arguments 
I brought, were only for fatisfying of the Wrak ; and 
all thefe Reafons are well known to the Learned s 
but b^caufe I know the Learned do not any thing, 
efpecially in the Matters of God, but that for which 
their Conference is clear, and the Warrant of their 
Conference is the holy Word of God -, and therefore 
the Learned in finging the Doxology, are perfectly af- 
fured, that the fame is grounded upon the infallible 
Word of God, or deduced from it by clear and good 
Confequence, and they know that the Doxology is cf 
this Nature 3 which Reafon of the Strong is thus fra- 
med 5 Whatfoever is clearly lawful from the Light of 
Nature, and the Word of God, that to the- Religious 
Chriftian is lawful to do ■■> but to fing Glory to God is 
clear from the Light of Nature, and from the holy 
Scriptures, therefore it is lawful for the Religious Chri- 
ftian to do it. Ftrfij It is clear from th ; Light of 
Nature, becaufc many learned Pagans, who had no 
more but the Light of Nature, did fing holy Hymns 
of Praife to their Gods ; this is abundantly clear in 
Hiftory, and undeniable. Secondly, The Ro- 
utes are full of it, efpecially the Book of the 
commanding us to fing Praifes to God ; now 
this proves infallibly the General, that ir is lawful to 
fing Glory to God: which Conclufion being proven, I 
make upafecond Reafon, and takes the proven Con- 
don for tii ; and I reafon thus, Itisunoue- 
y lawful to fing Glory to God; I aflumej GcJ 

1 i is 

lsraincr, oun, aim xxuiy vjiiuu, men u is unqueitlO- 
nably lawful to fing Glory to Father, Son, and Holy 
Cboft: And if any think themfelves ftrong, and being 
under Prejudice, are not fatisfied with this Reafon, I 
\yould ask them, If their Infant-Baptifm was not an 
A& of lawful Worlhip, and dene in Faith of theMi- 
flifter that baptized, and of their Parent that re- 
quired and received that Sacrament for their Ufe$ in 
both which I judge the Minifter confecrate and admi- 
iriftrate the Sacrament lawfully, and their Parents law- 
fully received them from the Laver of Regeneration j 
and yet I would gladlf know from thefe that are not 
content with finging die Doxology, becaufe it is not 
exprefs in Scripture, that the Chriftian fing Glory to 
Father, Son, and Holy Ghojl, why then do they not 
rejedt their Infant-Baptifm, becaufe it is not exprefs 
in Scripture, Baptize Infants, but well proven to be 
lawful by neceflary Confequence from Scripture, which 
with the univerfal Church we think a fufficient Ground 
for Infant-Baptifm > And what is the Caufe that An- 
tipedobaptifts have fallen in that Error, and feparate 
from the true Church ? Even becaufe they were too 
«3eep in that Opinion, That neceffary Confequence 
from Scripture is not fufficient Warrant for an A£t of: 
Religious Worfliip, or which Error ye would be a- 
ware, left it draw you into greater Errors than you 
are aware of. 

2 V/hat exprefs Scripture had Rahab to receive the 
Spies, conceal them, and feqd them away fofely, Jofo* 
2.9, &c. Heb. II. 31. Jam. 2. z% ? Ail which that 
flic did in Faith, is proven clearly from thefe quoted 
Scriptures \ then her Faith was good, and acceptable 
to God, albeit only built on good Confequtnces from 

3. I ask of you, John, who comes to Church, and 

communicates^ taking th$ Lord's Supper, whether your 

' Worfhip be in Faith, which I in Charity fappone it is ; 

hut where feybiir exprefs Warrant in your Bible, You 

, (iich a ti/tiin, come and worfhip, arid take the Lord's 

r as iht VUdge of your Salvation ? Thefe Words are 




not to be round in tne wnoie scripture, wnv tncn 
dare ye come to worfhip, and take the holy Sacra- 
ments ? I think ye will or fhould aniwer, Becaufe in 
the exprefs Word of God, there is a general Invitati- 
on, Come to me all ye that labour, and m* h:avy la- 
den, and I will give you Reft, Matth. n. 18. From 
which gracious general Invitation, Ifuppone yenfiume 
in fincere and good Confcience, I John am heavy la- 
den, and labours to be freed of my Burden by all 'the good 
Means appointed by God preparatory to that holy 5, 
ment; which if you can truly affirm in the Sight of 
God, then I dare affure yoiijin the Name of ]eius, that 
your Worshipping and Communicating is in Faith, al- 
beit you have not exprefs Warrant in your Bible for 
you, fuch an one by Name, to communicate. 

4. You John believes to be faved, but no exprefs 
Warrant have you in your Bible, that you John fuch a 
one (hall be laved, yet I fuppone with you in Chari- 
ty, your Aft of Faith to be allowed, and accepted 
of God, and to be comfortable to your Soul, for I 
fuppone h well grounded on the Word of God, his 
Promife, and Command, JVhrJbcvcr believes in drift 
frail be Jkved, John 3. 16. and John 6.4a. But /John 
fuch a <me, believe in J ejus Chrift, therefore I John Jucb 
a one, (hall be faved 3 the general Promife is exprefs 
in the Word, but not your two following Afts of bairh 
builded thereon, and yet you will afllime they are Acts 
of true Faith ; and for the firft of the two, its Truth 
is beft known to your felvcs, who are alone privv to 
that Heart Secret of yours, 1 Cor. 2. it. For all with- 
in the vifible Church fay, J believe in CbriJL sceord-l 
ing to the Apoftles I reived bv the Urrverfal 

h, for an Aft of true I and yet a great 

Part ipeak not truly ; tl but fure Truth, 

but as truly as thou believes in CI vl- it is afluredly 
as true thou fnalt b. if I grant that your 

Aft whereby you b is true Faith, 

and rightly beh is nor exprefs in 

your Bible, then-why ail Aft of Faith, 

wben a Chrifuan belie\ gs it is lawful to frg Glcry to the 


waiver) oofjy cmanuiyyjrjujfy «hucil tiicic wuiusuciiuc 
cxprefs in the Bible altogether* but deduced from the 
Scripture by infallible Confequsnce. I could proceed 
farther in this Point, but becaufe the Babes are not 
able to bear it, and the Learned are fully clear in this 
Truth, I (hall not infill,, and thefe who will not af- 
fent to the Truth, the Defect is in themfelves, and not 
, in the Truth - y for Children, fo long as they are fuch, 
will think, fpeak and underftand as Children, for 
which the ftrong Chriftian ihould not defpife the Babes, 
but confider they were once Babes themfelves j and on 
the other Hand^ the Children fhould not prefumc, nor 
overwean themfelves, nor judge uncharitably of the 
Strong, but that they fing the Doxology in Faith, 
grounded on a ftrong Scriptural Confequence, as when 
the weak Chriftian takes his Sacrament, and I requeft 
the weak Chriftian to think foberly of himfelf : When 
David, 2, Man according to God's own Heart, faidin 
Sincerity, Pfil. 1 3 1 . 2. / have quieted my felf as a Child 
that is weaned from his Mother s and if ye will ask where- 
in he fo behaved, he tells you himfelf, he did not a- 
fpire in Things too high for him. If every Chriftian 
would do fo, there would be more Peace in the 

C H A P. XL , 

The Retffbns why the General Affenihly was not in Power 
tolfty afide the Doxology, proving their great Re- 
luclcncy to their Deed, with fever al other Circum- 
flances alleviating the jame. 

IN this Chapter, we are to anfwer the grand Ob- 
jection, to wit , That the finging of the Doxology 
in the publick Wprfiip of God, was laid afide by the Ge- 
neral Affembly of this Church, Anno Dom. 1 649. To 
this my firft Anfwer is, That Affembly hath Forty 
two Sdfions mentioned in the Index of the imprinted 



( 7* ) 

Adls thereof, but the laying afidc of the Doxology f*. 
ntft mentioned in the printed A&s of that Affembly, 
nor yet in the Index oi the imprinted Adtss therefore, 
feeing there is no Mention in the Regifter of the Church, 
to prove to Pofterity, that the Doxology was laid 
afide, it may put fome to demure in that Affair, fee- 
ing there is no legal Proof 6f it extant, idly, I an- 
fwer, Though the laying afide of the Doxology was 
res gejta, yet feeing there is not a Word of it in the 
Regiiter of the Church, the laying of it afide, will 
come under the Notion of an unwritten Tradition to 
Poiterity. idly, I anfwer, That it is to be confidered, 
wftether or not the General Aflefribly was in potejlatc* 
^nd had lawful Power to lay afide tne Doxology 3 for 
in their National Covenant, they grant their Religion 
as Reformed, at the firft Expelling of Idolatry, and 
was ratified in Parliament, in Anno Do?n. 1560. and 
its Confejfmiof faith # to be Chrift's true and perfect 
Religion, that they (hall adhere to it all their Days ; 
to which they bind themfelves with folemn and fear- 
ful Curfes s But fo it is, that at the faid Reformation, 
in the Liturgy then appointed, and printed at the Be- - 
ginning of the Pfalm Book, Glory to the Father, and 
to the Son, and to the Holy Ghoft, as it xvas in the Be- 
ginning, is now, and ay fball laft, is extant in Print; 
yea, in that Pfalm Book of the Church ot Scotland of 
the old Edition, there is great Variety of the Metre 
Poefies -, and left any of them having their divers 
Tune, ftiould want the Doxology fung at the Ode of 
it, each of thefe divers Poefies have a divers Doxo- 
logy, one in Subftance with the ordinary Doxology, 
but differing in fome Words, being framed to be fung 
according to the particular Mufical Tunes ; all which 
Doxologies were in Ufe in the Church of Scotland af- 
ter the Reformation 5 which Bock is yet extant, prin- 
ted at Aberdeen, cum Privilegio, in Anno Dam. 163S. 
So that the National Covenant, compared with our 
firil Reformation, engageth us in all $ cot land, not to 
quit the Doxology-, under the Pain of Perjury. As for 
that forcfaid Liturgy of Scctlwd, which w« printed, 

( 7* ) 

and bound in with the Pfa/m Boole, it was drawn up 
by the General Affembly^ Anno Dom. 1560, and 1565, 
cyid 1567. 

The Fourth Anfwer. The General Affembly 1639, 
Auguft 30., which Day, that Affembly hath enadted 
thus, The General Affembly conjidtring, that the intended 
Reformation being recovered, way be eftablijbed ; Ordains j 
that no Innovation, which may difiurb the Peace of the 
Church ', and make Divifion, It fuddenly proponed, oren- 
afted, but Jo as the Motion be firfi communicate to the 
JiveraJ Synods, Presbyteries, and Churches, that the Mat- 
ter may be approven by all at Home, and Commijfioners 
may come well prepared, unanimoufly to conclude with 
fettled Deliberation upon thefe Points, in the General Af- 
fembly : Which Afl; of AHembly, as it was prudently 
made, fo accordingly pradtifed thereafter -, for in the 
General Affembly/ Anno Dom. 1642, Augul 6. there 
are four Overtures printed with the Ads of that Af- 
fembly, to be ad vifed. by Presbyteries againft the next 
Affembly : So ch&t this laudable Aft was carefully 
obeyed in other Things, but not lo in laying afide the 
Doxology ; for it was done abruptly, without the 
Knowledge, or Advertifement of particular Chur- 
ches, Presbyteries or Synods, who mould have been 
acquainted before, and canvaffed the Matter, before 
any Thing had been determined in the General Af- 
fembly anent the. Doxology, and the laying of it.a- 
fide, which was an Innovation fuddenly proponed, 
and inftantly paffed, to the difconforming Divifion of 
themfelves from all Tranfmarine Proteftants, yea, 
and from the Univerfal Church. 

Fifthly, In the Solemn Le/tgtte and Covenant of Scot- 
Idnd and England, approven by the General Affembly 
of Scotland. Anno Dom. 1643, Augujl 17. In thefaid 
League and Covenant, with Hands lifted up tothemeft 
High God, they fwcar, f ncerely, and constantly, to 
endeavour the Prefervation of the Reformed Religion 
in the Church of Scdtland in Worfhip ( but then the 
Church of Scotland in their Worfhip did fing the Do- 
xoiogy) to endeavour the Reformation of Religion 

\ 73 ) 

in England and Ireland in Worfhip, <£><% according t# 
the Example of the beft Reformed Churches i but 
then, and to this Day, thj bzit K. formed Churches 
did ufe, and ftill ufe the Doxology in the Worihip of 
God, as is to be fecn in the particular Pfalm Books, 
in Helvetia, Geneva, France and Holland^ 8cc. Here, 
in the Solemn League and Covenant , are Two Ties on 
the Covenanters in borh Nations, to ufe the Doxo- 

Sixthly The fame General Aflembly-) Anno Dom, 
1643, a f cer r ^ r Approbation of the League and Co- 
ve?iant, in their Aniv/er to the Synod of Divines ini 
England, Augujl :o. write thus, 'lbat yen may be more 
clojely united to the bejt Reformed Churches in Worfcifi 
&c. But fo it was, that Scotland, and the beft Refor- 
med Churches, did then, and to this Day ufe the Do- 
xology s and in another Letter of the laid Aflembly 
to the Parliament of England, they write thus, Ibafi 
tbePurpofe, arid End of the League and Covenant, is 9 
for fettling, and holding f aft cf Unity and Uniformity be- 
twixt the Churches of this If] and, and the bejt Refor- 
med Churches beyond Sea ; hue a!l theft Churches be- 
yond. Seas, did then, and ftili do to this Day Zing 
the Doxology , Then furely che Church of Scotland, e- 
ven after their faking the League and Covenant, as it 
did tye them to keep the Doxology, to thc\ (mccrefy 
purpofed to ke. j p it, and their Pra&ice was conforn\ 
oevettthly, The General Aflembly, /vmoDwk. 1645, 
Feb. J. poft meridiem, Self. 10. by their Atf., cheyefUr 
bhfti the putting in Execution the Directory, noLwith- 
ftandin^, in the Clofe of that Act, they diflcnt tiotfi 
England exprefly iti two Particulars, aneiu :n- 

«er of giving the Lord's Supper. As alio, Se/fl I , 
of that Aflembly, they freely ardent frem the Weft- 
wmfter Synod, in other two Particulars ; asilio^th f 
provide, That this jbail be no Prejudice to the Order and 
rraclice of this Church, in fucb Particul rs as are ap- 
pointed by the Books of Difip/Jne, and Aas of General 
AffemklieS; and are not otberwije ordered and appointed 
m the Directory ; Araj this Aft IS cot only to be found 
K, prin- 

( 74 ) 

printed in the General Affembly, Anno 1645, but al- 
io the faid Directory was printed at Edinburgh, in the 
faid Year, by Order both of Church and State, and 
the forefaid Aft of the General Affembly of Scotland 
printed, and prefixed to it. 

Now among thefe Particulars, in which the Church 
of Scotland preferveth her Right, and protefls time- 
oufly, notwithftanding the Directory, and wherein the 
Directory hath not appointed otherwife, the Singing 
ot the Doxology, and rhe ordinary Manner of Bleiling 
the Lord's People, at the Clofe of the Publick Wor- 
(hip, are Two ', for neither of which are particularly 
ordered in the Directory -, contrarily, as for the Doxo- 
logy, no Mention to ling it, or not to fing it. idly, 
For theBlefling of the Congregation, thefe are their 
Words, Let the Minifler difmifs the Congregation with 
afolemn B/e/Itr/g, but no particular Word of a Dire- 
&ory, mentioning either the Blefling in the Old Te- 1 
ftament, Numb. 6. 24, 25. or in the New Teft amen t, 
2 Cor. 13. 14. As they are both mentioned in their 
exprefs Words, in our Scots Liturgy, at our Refor- 
mation, Pag. 29. as alfo, the faid Scots Liturgy hath 
the Doxology printed in the Pfalm Book -, fo that both 
from the National Covenant, and Solemn League and 
Covenant, from many A<Ss of General Affcmblies, and 
Letters of the faid AfTembly, it is without Doubt, 
and notour,* th&t the Churcn of Scotland, when they 
laid afide the Doxology, were no ways in Power to 
do it -, but on the contrary, by both Covenants, and 
inany other previous Oaths of their own, obliged ftill 
to retain it, and not by quitting of ic, fo far as to 
have made a Schifm from the Reformed Churches, 
with which they had folemnly fworn to keep Union 
in Worfhipi bui befide all thefe Ties of their own 
Vows and Promifes, willingly tak^n by themfelves, 
which does denude them of all Liberty and Power to 
lay afide the Doxology, 

I bring this Reafon, to wit, As the General AfleiUf 
bly of this Church did bind up their own Hands froru 
laying afide the Doxology, by both Covenants, and 


many s\lv> ui vj.-iieim ruiemunes oenae, 10 mere are 
Reafons brought from the Subftance of their Deed to 
invalidate the fame; as Firfl, There is a Rule in the 
Word of God, Whether ye eat, or ye drink, do all to 
the Glory of God, fhen every Church Ad fliould be 
done to the Ulory of God, then the Tenor of this 

Church Ad mud come to this, For the Glory of God y 
e lay afide Singing Glory to God, Father, Son, and Holy 
Ghojt: This is a hard Saying, and like a Paradox; 
for, He that ojjereth Praije, glorifietb me, Pfalms 

tdly, Confider, thit the Almighty can, and does 
make Laws to his Creatures, and his Will and infi- 
nite Goodnefs is a fufficient Reafcn to him; flat pro 
ratiom voluntas; but Men, both in Church and State, 
they and their Laws both are fubjed to Cenfure, and 
Controul of the Supreme Lawgiver 5 and therefore, 
Mens Laws ordinarily have a rational Narrative on 
which they are founded ; ibr ail good Laws are foun- 
ded upon good Reafons, and reafonable Men mould 
be led by reafonable Laws, efpecially when they are 
invalidating one former Law or Decree, not out of 
Ufe, or forgotten $ butufed for many Years with Ap- 
probation, yea, even to that very Hour : Then this 
Law required a very grave and weighty Narrative, but 
the Ad for laying ande the Doxology, had no fuch 
rational Narrative, and in fo far, it is invalidate from 
having the Ef T enrial of an Ad ; for it is like, they 
could not have a rational* Narrative for it, therefore 
it was the Prudence of the General Affembly, to bury 
in Silence both the Ad, and its Narrative. This (hews 
their Unwillingnefs to the Thing, and therefore I hope 
there may the rather an Ad of Oblivion, or Refciflory, 
pais upon their unprintedAd. 

idly, We challenge the Reman Church, chat they 
'ran too much to unwritten Traditions, but I fear chey' 
may retort the Argument upen us, That fome of the 
Reformed Church adhere too much to unwritten Tra- 
dition -, for the laying afide of the Singing of the Doxo- 
logy, is not in the Word of God, nor 'in anv Ad of 
K z ' th; 

( 7* ) 

fhe Church s and therefore, if there be any unwritteh 
Tradition, owned by the Reformed Church, this muft 
be its for why, fome People make as much Din, and 
Reludtancy, to fing the Doxoiogy, as fome of the Ro- 
man Church does, for keeping their unwritten Tradi- 

4^6/y, No particular Church, in this or that King- 
dom, hath Power to change any Thing in thePublick 
Worfhip of God, without the Confent of the Supreme 
Civil Magiftrate : Stumble not at this, for it is the 
Doctrine of the Church oi Geneva, who alfo require 
the Confent of. the Flock., as needful, which was gran- 
ted by the General Affembly oiScotlamu 1639; and 
yet in laying afide the Doxoiogy, without the Fore- 
knowledge or Confent of t heir blocks, they went con- 
trary to their own Aft and alfo contrary to the Cancn 
of the Church of Geneva, for the Church of Geneva ve- 
ry orderly requires the Qonlent of the Magifirap, and 
his Authority to any fuch Innovation s but fo it was, 
that the Confent of the Magiftrate 9 fo far as we can 
learn, was not at all required to the laying afide of the 
Doxoiogy , and far lefs \^as it obtained. And if that 
Ail of the General AiTembly, 1639, Augujt 30. had 
• been obeyed, to wit, That the laying afide xhzDuxo- . 
fogy* had firft been debated in Synods and Presbyte- 
ries, before it had been prefcnted to the General Af- 
fembly i<549j (coniidei .incite m^nj Reafons which I 
have brought, which judicious Presbyters would havs 
made Ufe of } it is very probable to me, that the 
General Affembly forefaid, had retained the Doxoto- 
gy, notwithstanding of fome in England who defired 
to lay it afide, and fo thev had dilfented in the Mat- 
ter of the Doxoiogy, from thofe in Engi&id, as well 
as they di [fenced from them in other Particulars of 
far lets Moment, nocwithftanding they fo much wiih- 
ed Union. 

Stfrfyit Having proved by many Reafons the ISvar 
lidity of laying afide the Doxoiogy, yet becauie fome 
weak Chriftians have be?n ready to think, that the 
General Affenply in tbs ¥c£ tfgpj did* lay afide 


( 77 ) 

the Dixology in the publick Worftiip of God, ber^ife 
they thought it unlawful to ufe it : For Anfw r, k 

very uncharitable Thought, to judge or' any Mi- 
nister of the Gofpel, and fuch as were Members of 
the General Afietnbly, v or thefe Divines in tug/and, 
that they were fo grotty ignorant, as to think the 
finging of the Doxohgy unlawful. 2. That the Ge- 
neral AflemWynot only thought it nor unlawful, (for 
then they would have laid it afide willingly, and regi- 
ftrate their Deed in the Book of rh-vir General Aflcm- 
blies, to deter all others from finging the Doxokgy ) 
but feeing they left rib Wo ii of it in their Regifter." it 
was, becaufe, in their Prudence, they would not black 
Paper with it, far lefs print it to be read byPciieri- 
tv, bein<? a Deed in wlddi they did not glory ; biit BO 
the which, if I may &v% they wtre compelled, .:$ 
St. Paul fpeaks or himfelf in another Cafe, % Ccr. 
12, ii. by the Importunity /ofthd'e in England, and 
tint they might, upon Aft^r-confidemticms, re-aflumc 
ih.<: Doxo'cgy the more eafily, that there was nothing in 
the Regifter againft ir. 

6tbly, That the General Aflembly, Anno Dan. 1640, 
did notrejedl the Doxo/cgy, as unlawful, is thus pro- 
ven. Some leading Minifterswho were upon the Se- 
crets of that AfTemblv, did thereafter, without Scruple, 
f»ng tbcDoxofogy in Family Worftiip, acknowledging 
that the AfTembly did onlv lay it afide in publick 
Worftiip, topleafefome Brethreps Defire in England 

: lie laying of it afide in Families, wa^ not intended 
; le Synod. 

ftbly, When the King's Ma .1 Home, 

Church Affairs \ :j fettled, and tl : Doxol 
his Majefty's cxprefs CbtSent, re-; r^nd 

. Pra&ice agein"; then thefe Mini! owvn 

;■ rcfent iii that AflembJy 1640, and the refl ol the 

iflers \nScotltm<?* who had all fubmhted forkty- 

it afide for q Time, kft they (hotrid feerii 1 
I I *&, djd more vil c / ; re afltttop*^ than they 
kid it afide. 

( 7* ) 

tthly, Thefe aged Minifters who are yet alive, ( for 
it is now J j Years paft) cantcftify, that that General 
Aflembly, 1649, were far from any Scruple, or 
Thoughts of judging that the Doxology was unlawful. 

gthly, In the General AflemWy 164s- &£ i<)- 
they ena<5l, That the Minifters bov/ing in the Pulpit, 
(although a lawful Cuftom in this C hutch) b: here- 
after laid afide, for Satisfaction of the Defires of the 
Reverend Divines of the Synod of England, and for 
Uniformity with that Church, fo much endeared to 
us. That then the General Aftembly declare their 
bowing in the Pulpit a lawful Cuftom, then much 
more did they think fo of the Doxology, for the Zing- 
ing of the Doxology is of much Moment, it being oc- 
casioned upon a moil weighty Confederation, to wit, 
the ftrengthening of Chriftians againft the damnable. 
Herefy of the Avian ; which Hterefy was not only 
damning, but alfo thefe Hereticks Activity, and bloo- 
dy Cruelty ( when they got Power in tneir Hands ) 
did threaten the utter Subversion of the true Faith of 
the Church of Chrift -, therefore, 'the uniyerfal Church, 
fpread to the Ends of the Earth, have ever fince una- 
nimoiifly kept the Pra&ice of the Doxo/ogy. 

lothly, Their" laying, afide of the Doxo/ogy would 
appear not to have been done cordially, but becaufe 
Or the Importunity of thefe in England-, for, albtit 
they had received the Directory, Anno 1645, at which 
Time thefe in England left the Doxology, who had 
embraced the Directory ', yet, for all that Importuni- 
ty from Englan/t, the General, AfTembly of Scotland 
did not lay afide the Doxology until Auguft 1649 5 and 
wh.n it was mentioned by the Moderator of tne Gene- 
ral ArVerribly, to be laid afide, Mr, David Ca/derwood, 
an ag>d -Man, a Minifter of great Experience, and of 

iunqueftionable Integrity, as to thefe Times, fpoke to 
the hearing of the whole Synod, Moderator, I intreat 
that the Doxology he not laid a fide j for J hope to fin g it 
I in Heaven -, To which Speech he received no fatisfadto- 
f ry Anfwrr : And I doubt not, but many in that Sy- 
nod, by their Silence, did approve his Saying, as a 


C 19 ) 

found and feafonable Teftimony in Favours of the 
Doxolcgy i and I do not remeniDer that the Doxology 
was laid afide by a formal Suffrage, of the whoL by- 
nod, by calling of the Roll, only feme next the Mo- 
ri :rator gave their Content i and howfoever, the not 
regiftrating of this Deed cannot be imputed to the 
Sioth of their Clerk ; for thefe who were acquaint 
with thefe Times, know well, that they were not 
flo:hful in Bufinefs, but fervent in Spirit ; But it iecins 
ftrange to me, that fome in the General Afiemblyof 
Scot/ant, in that \ear 1649, could have fo (hong 
Hopes of a comfortable Union with England, in Mat- 
ters* of Religion, and upon that Account, to lay afide 
the Doxology, to pleafe them, when the General Af- 
tembly, Amw 1643. Seff. 21. complains at Length, of 
the Perfidy of many Sectaries in England, v/ho had once, 
with Scotland, taken the League and Covenant, and now 
had broken it in all its fix Articles, and were Hinderers 
of the Work of Reformation in England', and the 
General AflTembly, Anno 1649. Self. zf. write. That 
now the Se&aries in England were the prevailing Par- 
ty, who had fubverted the Government, and appoin- 
ted a vaft Toleration in England. 

As for thefe Brethren in England, who requefted 
the General Aflcmbly in Scotland, to lay afide the 
\finging of the Doxology, no Doubt they hacj ta- 
ken the League and Covenant, and en this Account 
they are called Brethren : But in that Covenant, they 
did folannly vow andfwear to Almighty God, tore- 
form Religion according to the beft reformed Chin- 
ches; but all the reformed Churches have itill retain- 
ed the Doxology, why then did not thefe Brethren in 
England fear that Oath, the Mark of 'the truly Godly t 
EccL 9. 2. And if any would thus excuie tiicm, 
That they were perl waded by fuch ftrong Reafons as 
they thought liberate them from their Oath, in regard 
of finging the Doxology, I anfwer, Granting that it 
is poflible they had fuch Thoughts, as mav be in Cha- 
rity fupponed ; To which I reply, If they, had, as they 
thougUr, fuch ftrong Reafons convincing thcmic!ves t 

( Ho ) 

then they were bound to impart that new arid fare? 
Light, rmknown to the univcrfal Church, for more 
-than 13 Years. .They lhouid have imparted that 
Spiritual Gift^ and not hid that Talent of Knowledge 
in their Napkin, nor fet their Candle under a Bu- 
fhel, but on a Candleftick, to give Light to all the 
Houfe, net only of the reformed, but even of the u- 
nivenai Church. 

2. It may be thought, Thaj they were obliged to 
clear themfelves of giving Offence, mfeparatingfrom 
the reformed Churches, contrary to their Covenant., 
and quitting the Doxohgy y without fo much as ren- 
dering one Keafon, for their making a Breach from 
the reformed Churches, in their Uniformity in Wor- 
ship, which they -did fwear in their Covenant. 

I am alfo forry, that with their quitting of the 
Doxology, thefe in England did alfo quit both the fo- 
lemnBleffingsinthe Old and New Tettameftt, which 
the reformed Church ufeth in the cloiing of the publick 
Worihip: That they would neither give God his Due, 
nor hi* People * not him his fokmn Glory, northern 
their folemn Eleding j and fo they have not left a Blef- 
ling behind them, and it is like their Way hath not 
been the more bleiTed in their Deed; for, as their lay- 
ing afide of the Apofcoiick Bleffing, 2 Cor. 13. I4« 
( which Text the imiverfal Church taketh for one 01 
the chiefTextsinthe Word of God, for proving the 
great fundamental Point of Faith of the Sacred Tri- 
nity ) So the univerfal Church had made Ufc of the 
Doxology thefe many hundred Years bygone, as a 
ftrong Prefervative againit fedacing of People to Error, 
anent the Trinity. : 4 

As for the General Aflembly of Scotland, as they 
pioufly and prudently, in thefe unfettled and reeling 
Timfes, retained both the Bleffings of the Old and New 
Teftament, in their publick Worihip, with the reft 
of the reformed Churches : So it was a good Pre- 
lage, that in che Lord's good Time, they would re- 
tfflTume, aru^foig Glory to the blefled Trinity, wittr 
The re£ of the rkfermed aad univerfal Churchy as now 


they do at this Day, for which we give Glory to the 
bldfcd Trinity. 

chap: xii. 

That invalid Scruple anfvoered, becaufe the Doxblcgy it 
not to be found all together in one Place of Scripture* 
and the Convenience of finging it proven. 

THE Apoftle St. Paul, as a good Paftor, profef- 
feth he became all Things to all Men , that by all 
Means he might favc fome> lCor. p. 22. 6b I am in- 
formed, that fome Chriftians weak in Knowledge, be- 
caufe the General Affembly, for a Time, did lay a- 
fide the Doxology, therefore they, in ail ignorant Mi- 
flake, thought it unlawful to be fung -, and they are 
promoved in that Error, upon this weak Rea ion, Be- 
caufe the Doxology is not exprefs in continued Scrip- 
tures, as the Pfalms of David are. I anfwer, Firfl^ 
If a Preacher whom they like well, preach or pray, 
or praife God in Profe, or without a Song, altho* 
neither of thefe three, their Sermon, Prayer or Ptaife, 
be exprefs Scripture, but only according to Scripture, 
( and I heartily wifh it be always fo ) then without 
all Scruple, they joyn in thefe as Parts of God's Wor- 
ship, when neither that Sermon, Prayer or Praife, 
is the exprefs Word of God > but if We praife God 
with a Tone or Song, it muft either be in the Pfalms 
qf David, or elfe it is an Abomination to them ; 
But, d©th not the Apoftle command to praife God in 
Pfalms, Hymns snd fpiritual Songs} Eph. 5. 19. iri 
which Place the Learned dare not exclude any Hymn 
or fpiritual Song in Scripture ; and we have proven 
already, the Doxology tobe of this Nature. 

2. I anfwer, whereas they fay nothing fliould be 
fung in publick Worftiip, but exprefs Scripture, then 
let them be«pleafed to learn this Trurh, That ths 
Pfalms which they fag in Metre Or Verfe, arc but 

< 82 ) 

a Paraphrafe, or fhort Commentary upon the Scrip- 
ture s for no Church nor Divine rejedts the expAfs 
\V ord of God 5 but for Paraphrafe, it is ordinary to 
rejedt one, and authorize another, as the Church rinds 
exp'dijnt i and thus the General Affcmbly of Scot- 
iand rejeited the old Paraphrafe of the Pfalms, as not 
fo fit as Need were, in fome Things, and cauied 
make a aew Paraphrafe in Metre, and authorized it 
to be ufed in Churches 5 therefore no Paraphrafe is the 
exprefs and pure Word of God , fo they are in a Mi- 
ftake, finging an imperteft Commentary oi Man's 
making, when they think they are finging the pure 
Word of God, ana yet you fing it without Scruple of 
< onfeience : Then I reafon, That any judicious Chri- 
ftian, unierftanding that all the Parts of the Doxolo- 
gy are either expreft Scripture, or fo infallible, divine, 
fundamental and faving Truth, that they have been 
received without Scruple or Contradiction, thefe 1 300 
Years, by the univerfal Church 5 fo that all that 
Time, not one Chriftian did carp at any one Word 
of the. Doxoiogy ; but as for the Paraphrafe in Metre, 
upon the Pfalms, as the old is reje&ed for its Faults, 
fo fome do object and carp at fome Words and Lines 
in the Paraphrafe, which ye fing without Scruples 
fo that by Confe-quence, a learned and judicious Chri- 
ftian will fing the Doxology with more Clearnefs and 
Contentment, than fome Lines of thenew Paraphrafe, 
altho' I think that laft Paraphrafe, any Defect in it, 
is compatible to the peaceable and moderate Chri- 
ftian ; for this I write not, that they fhould rejed the 
late Paraphrafe, but that they who accept of the Pa- 
raphrafe, do notdefpifeor rejeft the Doxology. 

3. I anfwer, In our Pfalm-Books in Scotland, prin- 
ted fhortly after the Reformation from Popery, we 
alfo printed with the Pfalms, fottte fpiritual Son^s 
and Hymns, with Liberty to fing them in the Church j 
fo the Church of Geneva, reformed Church of France y 
and the Church oFBefgia, have printed, together with 
their Pfalms 'of David, many fpiritual Songs, and 
holy Hymns/ and have authorized tkra to be tag 


( 83 ) 

in the publick Worfhip of God, with the Lord's Pray* 
er, Ten Commandments, and the Apoftolick Creed, 
all turned into Metre, and fung in the ChurcU; And 
dare any itiBritain, whoowntheNameofPr&teftant, 
condemn this Practice of the reformed Churches be- 
yond Seas, without the defervrd Reproof of ignorance, 
Pride and Perverfenefs ? therefore Mr. Vaxter, in his 
Method of Peace of Cwjlience, Page 41 J. writes thus, 
If Hymns and Pfalms of Praii'e were n;w invented 
( in my weak Judgment ) as fit for the State of the 
Gofpel Church and worihip, to laud the Redeemed 
come in theHefti, as cxprefly as the Work of Grace 
is now exprefs 5 As Davids Plalms were fitted to the 
former State and infancy of the Church, and more 
obfeure Revelations of the Mediator, and his Grace, 
it would be no finful human Invention or Audition, 
nor any more want Warrant, than our inventing the 
Form and Words of every Sermon we preach, or e- 
very Prayer that we make, or anv Catechifm or Con- 
feifion of Faith 5 nay, it feems of fo great Ufefulnefs, 
as is next, to a Ncceffity s and if there be any conve- 
nient Parcels of the ancient Church that arc fitted: to 
this U ie, they fliould defervedly be preferred j for, 
doubclefs, if God's ufual folemn W T or(hip on the Lord's 
Day, were fitted and directed to a plcafant delight- 
ful praifing Way, it would do very much to frame 
the Spirits of Chriftians to Jovfulnefs Thankfulnefs 
and Delight in God, than which there is no greater 
Cure for the doubtful, penfive, and felf-tormenting 
Frame of fome Chriftians 3 O try this, Chriftians, at 
the Recjueft of one who is moved by God, to importune 
you to its Ija* 5$. 14. Thoujhah delight thy Jelf in the 
Lord* compare this with Zepb. J. 17. 7 he Lord will 
rejoice over thee with Joy, he will rejl on his Love, he will 
rejoice over thee with fingii.'g. 

It it be obje&ed, That the Doxology is defective, be- 
caufe it exprefTeth not the Unity of theEflence in the 
God-head, with the Trinity of the Perfons, to wit> 
that we do not exprefs Glory to God, Father, Son and 
Holy Ghoil. To which I anfwer, F irft> That it is be- 
L 2 yond 

yond all Queftion, that thefe three Perfons, Father, 
Son and Holy Ghoft, are one glorious God, and fo all 
true Chriitians, from the riling of the Sun, to its 
going down, do firmly believe, and unanimoufly pro- 
lefss therefore, to fing it after that Manner, no Doubt 
were Orthodox. Then ye will urge, why was it not 
fo appointed at firft, to be fung in Churches? For 
Aniwer to which Queftion, I perceive, That the 
IVeJlmmjter Synod, in their Directory, Anno Dom. 164s . 
for Baptifm, have appointed the Sacrament of Bap- 
tifm to be adminiftrate in the Name of the Father, 
^nd of the Son, and of the Holy Ghoft, without ad- 
ding one Word more, albeit they did well know and 
believe, that thefe Three are one Gods which,no Doubt 
they had done, following clofe to the Example of that 
greaj Cloud of Witneffes, to wit, the universal, and 
particularly the reformed Churches, left otherwise they 
had prefumed to teach our Saviour, who is the Wifdom 
of the Father, to fpeak better, and more full Divinity, 
And this leads us to the chief Anfwer, to wit, Why 
the Doxology does not cxprefs the Unity of the divine 
Effencc, with the Trinity of Perfons s even becaufe 
thefe ancient Doctors of the Church, and \poftolick 
Men, in their holy and due Reverence given to our 
Saviour's Words, when he appointed Chriftian Bap- 
tifm, baptizing them in the Name of the Father, and 
pf the Son, and of the Holy Ghoft, fo in the Doxo- 
logy they would neither add nor alter from that di- 
vine Pattern : And accordingly Bafil the Great, writes 
Epift. 78, We muft, as we have received, even fo 
baptize, and as we baptize, even fo believe, and as 
we believe, evenfo give Glory. As for the Avian, a- 
bout the Year of Chrift j6o, in the Cathedral Church 
of Antioch, the Arims finging the Doxology, were oh- 
ferved to change the Words appointed by our Savi- 
our in Chriftian Baptifm -, and inftead of finging Glo- 
ry to the father- and the Son, and the Holy Ghoft, 
did fing, Glory to the Father, by the Son, in the Ho- 
JyGhoit a wlrick prefumpruous Change, the Orthodox 
Churcji did condemn, as flowing from in Antichrifti- 

( s 5 ) 

an Heart, infpired from Hell, yet pretending fomc- 
what of an Angel of Light, for their heretical Spirit 
was feen through their Mask, in that they did not keep 
fafl the Form of found Words, llim. i. 13. 

Others object, To oblige Chriftians to fing the Doxo- 
logy, is to take away their Chriftian Liberty, who 
fhouldhave it ftill in their Option, to fing it or not 
fing it, w T hen they pkale. I anfwer, God never ap- 

{>ointed Chriftian Liberty to warrant diforderly Con- 
ufion, which God difow r neth -, for, according to this 
Objection, in a Church Meeting, there is one Half at 
fuch a Dit, that will not fing the Doxo/ogy, becaufe 
of their Chriftian Liberty s and the other Half will 
fing it at that fame Time, becaufe of Chriftian Li- 
berty, and then, w T ho will deny this to be horrid and 
fcandalous Confufion, very dishonourable to the God 
of all Glory, who is not the Author of Confufion, 1 Cor. 

4. 33. ana 'hath commanded all Things to be done de- 
cently and in Order , and therefore, hath given Power to 
his Churehj to appoint fuch and fuch Things to be done 

*nny, and in Order, as is clear in Calvin's Words. 
If it be objedted to the Chriftians, To fing the Do- 
xology fo often, to wit, once at leaft ea^ Diet of "pu- 
blick Worftiip, is to make an Idol of it. I anfwer, 
They who lay any Weight on this Obje&ion, it is 
from DefecT: of Knowledge, to wit, that the frequent 
praclifing of any lawful Duty, in Obedience to law- 
ful Authority, is tomakeanidol of its Dcut. 6. 7, 
$, 9. the Lord commands Parents to tench his Word 
diligently to the Children, when thou fttteft in thine 
Houfe, and when thou walkcji by the Way, when thou 
lye (I down, and when thou rifejl up , &c. and inculcates, 
beut. 11. 1 S, 19, 20. Does here the Lord command 
to make an Idol of the Word ? Pfal. 1. 12. BitfYedts 
the Man that meditates in the Law of the Lord D: . I 
Night. Is that to make an Idoi of God's Law ? I Ibtfl 

5. 17. Pray without ceafing -, Is that to make an Idol 
of Prayer? Then, to fing the Doxofogy r az the Clofe 
©f the Pfalm, doe< not make an Idol of it, it being 
4one to the Glory of God, and in Obedience to lawful 


( 85 ) 

Authority, and fofor Confcience Sake. z. Anfwer. 
It is not the Frequence of the Action, that makes it 
idolatrous, but trailing in the Adion, altho' never fo 
lawful, and albeit bur once done. If a covetous World- 
ling End a rich Trekiure, he makes it his Idol the firft 
Moments ib he that would give the half of his Goods 
to the Poor, at one Alms, and truft in it, as a diffid- 
ent Price to buy therewith the Glory of Heaven, hath, 
in fo doing, committed Idolatry. 3. Anfwer. A 
Chriftian may abufe any lawful Duty, by trufting in 
it, and fo idolize it 5 but it will not follow, that 
therefore fuch a Duty is unlawful in itfelf, as to give 
Alms to the Poor, &c. and therefore fliould not be 
commanded, becaule it may be abuf.d. 4. Anfwer. 
Trufting in any Duty is a Sin of the Heart, which 
Man cannot lee in his. Neighbour, and fo hath nei- 
ther Ability to judge, nor yet Authority. 5. Anfwer. 
Beware thai thou who pretends Chrjjliaa Liberty, 
and therefore refuf:s to fi ng the Doxology, or elle under 
Pretence of Fear to idolize it, fee thou make not an 
Idol of thy Chriftian Liberty, or of thy pannick Fear 
of idolizing thy Duty j for, in this Condition, the 
P rovei b is made true, [he I ear of Man caufeth a Snare, 
Prov. 29. 25. And that thou makes an Idol of thy 
pretended Liberty of Confcience, or pretended Fears 
of idolizing the commanded Duty, is thus proven, 
That whatfoever a Man prefers to his Obedience to 
God, that he idolizeth ; but the diforderly Chriftian, 
pufers the maintaining of his Chriftian Liberty, or 
p* Jtended Fear of idolizing, to the Duty of his Obe- 
dience to God s therefore he idolizeth his Chriftian Li- 
berty, and pretended Fear of idolizing s for God com- 
mands him to obey fuperior Powers in Things law- 
ful, and therefore in particular to fing the Doxology ; 
and all his Anfwer is, his Chriftian Liberty, or Fear 
of idolizing, forbid him to fing it, and lo he may 
ftiake off* all Obedience to God and Man, under Pre- 
tence of idolizing the Duty. 

Som^ fay, Thty will not fing the Doxology > be- 
caufe the Biftiops brought it in. tir(i Avjwcr, This 


( *7 ; 

Re%fon is invalid s for the finging of the Doxology be- 
ing proven to be a good ana lawful Deed, wni yc 
abitain from a good Duty, becaufe he whom j ou iup- 
poie to be your Enemy, adviirs you to uo it ? ihis 
Conceit involves you in a Snare of your own making: 
If your Enemy, to eninare you, bid you tear ood, 
will you no-: do it ? I hope you will fay you will ao 
it s notwiihuanding then, abitain not horn a gooa Du- 
t ; , in Contempt or any Man. 

zdfyi Do the lawfrui Duty, left your Schifm and re- 
futing give Qtfaices 1 will ask you, Are you leiso- 
bliged to iing the Doxology, than our Saviour was o- 
bliged to pay Tribute ? but he paid Tribute, kil he 
fhould oh nd, Mattb. 17. Ver. laft. 

idly, rhe Word of God commands, If thy Enemy 
bmtger, give him Meat; and "does not the fame Lord, 
by infallible Conference, command tfiee to take his 
Meat, where ha offers it, thou itanding in great Need 
of it: Then, let it be fupponed, That Providence put 
you in fiich Extremity, that you are at the Point of 
Death for riunger, and the Biftiop, in Charity, at the 
Lord's Command, offers you Meat s altho' you ac- 
count him your Enemy, you are bound in Confidence, 
before God, to take his Advice, and Meat both ; be- 
ware to fay you would refufe it 5 for that would not 
help, but weaken your Caufe 5 for, if you in Pride 
refufe his Meat offered, ye are your own Murderer, 
and being a Self-murderer, you kill both your Soul and 
your Bodv, therefore I hope having pondered your 
twofold Danger of Soul and Body, you will grant to 
take the Bifhop's Meat, for your own Good, and 
look on Him as one fentof God, for your Good in 
that Strait, then ye will grant 'tis lawful for you to o- 
bey the Bifhop's Advice. 

4th/y. If the Bifhop fhall recommend it to your Pa- 
rilh Paftor, who hath the Charge of your Soul', tot 
recommend it to each Family, to have Family 
\Vorfhip, would you ceafe from the Da:y, becaufe 
it cam* of the Biihop > 1 think you would not ; an J 
(hat Ucaufe you had a higher Wairant shan the fci- 


( 88 ) 

fliop, that made you to obey, even the God of Hea* 
ven : Then although ye look not to the Bifhop's de- 
fire, to fing the Doxology, obey the Command of 
God, to glorifie him with all the Powers of the 
Soul, and Members of the Body, which he gave you to 
glorifie him with them 5 and if the Bifhop exhort you 
to walk in the Way to Heaven, will you refiife to 
doit? and I will allure you, in the Name of Jefus 
Chrift the great Bifliop of our Souls, before whofe 
Judgment Seat we muft all appear, that notwithftand- 
lng your finful Contempt of Bifhops, in that Day 
you (hall fee many Bifhops who had been Martyrs, 
ConfeiTors, burning and Ihining Lights, Sons of Thun- 
der, and Confolation, Handing in that Day on the 
right Hand of Jefus Chrift, with their flocks, their 
Crown and Joy , will you ref ufe to ftand on Chrifts 
right Hand, becaufe many Bifliops will be there ? or 
racher, will ye not be glad to back the Bifliop in his 
Way to Glory ? Ah i then your old new Light will 
be buried in Eternal Oblivion, and the Father, of 
Lights will give you a new and Eternal Light, to 
wit, that Biflbop's, which in your Error you misjudg- 
ed, as going to Hell, then ye will know afluredly they 
were going to Heaven on better grounded Faith than 
you y your Scruples with which you troubled your 
felves, and the Place in the World wherein you lived, 
will be all cleared, then your ha^d Thoughts that you 
entertained of Bifhops, and many other Chriftians 
better than your felves, will be blotted out ot your 
Judgment, to all Eternity, and if Mr. CaUerwoods 
Hopes do not fail him, you will fing the Doxology 
in Heaven, with the Bifliops : But I charge you, 
who are not the Lambs of Chrift, and truly regene- 
rate, that ye prefume not to claim to this Word, for 
it is none of yours, but the Childrens Bread. 

%thly. Why do ye pretend your Difguft of the 
Biihops, to be the Caufe of your refilling to fing the 
Doxology, did you not refiife to fing it before they 
were Re-eftabL'iried, and that becaufe the General 
Afleinbly laid it afide, whom ye obeyed* then ye re- 

( 8* ) 

fufed to fing it before they returned, and if they had 
not returned, would you have rcaffumed it ? I think 
you will not fay'it: Then if the Bifhops had not re- 
turned ftill to this Day, you would have refufed to 
ling it. 

6tbfy. I will give you better Information ; Ye with 
the rdr. of all this Kirk, are defired to reafTume the 
Doxology, by Authority of the King's Majefty, for 
now it is the Will of God in his Word, to invert 
the King with a Power to reftorc the Decays of Re- 
ligion, when they happen, and fo aid the good Kings 
or Judahy AJab, Jehofaphat, Mdjofiab', and accor- 
dingly our King's Majefty, beim*, by the King of 
Kings wonderfully and mercifully reflored to his 
Crowns and Sceptres, according to n,is Duty of Thank- 
fulnefs, and Authority from, the Lord given to him, 
He perceiving that the Doxology was laid afide, in 
a Time of Confufion, when there was bo King in 
Ifrael, even that part or the Kirk's publkk Worihip, 
wherein we not only agree with the univerfal, buc 
more efpecially, with the reformed Kirks , There- 
fore feeing all the reformed Churches with the univer- 
fal, retained the Doxology, and the General Aflembly 
of Scotland laid itafide, when they were not in Power 
to do it, therefore the King's Majefty, by his Autho- 
rity, wifely and pioufly recommended the reafium- 
ing of the Doxology j therefore in refuting to fing the 
Doxology, ye difobey the King in that which is law- 
ful and right : Therefore my Requeft is to you to fear 
God and honour the King, by finging the Doxology, 
and thereby you (hall firft honour God, Father, Son, 
and Holy Gnoft, and then your King ; for albeit, at 
the calling off the Yoke of the Popes ufurped Power, 
fome of the reformed Kirks dia quit the Govern- 
ment of the Kirk by Epifcopacy, yet none of thefc 
Kirks did ever affirm, that Monarchy, or Kingly Go- 
vernment was unlawful, no, nor yet Epifcopacy, for 
albeit fome of them quit Epifcopal Government, be- 
caufe they had not Rents to fuftain them, yet they 
granted uis Government to be lawful. I have more 

( 90 ) 

to write upon this Pointy but it is not for the Babe$, 
who have need of Milk and nor of ftrqng Meat. 

There remains one Doubt to be aniwered : Becaufe 
the Apoftb St. Paul, i Cor. 6. 12. hath aDiftindti- 
OXiy All Things are lawful for me, but all Things are 
not Expedient ? therefore fome rpay fay, according to 
this DiitinCiion, albeit the fingingofthe Doxoiogy 
b^ lawRil for a Chriilian, yet it will not' follow, that 
it is expedient to'fingit. jForanfwer, as we have pro- 
ven by many Arguments the Lawfulnefs to fing it, 
10 we lhall clear the Expediency, which can be beft 
cleared from the Holy Scriptures, therefore, 1 Cor. 
10. 2%. The Apoftle fays. All Things are lawful for 
tne y hut all Things edife not. The Greek Word, which 
is rendered expedient, may be rendered profitable, or 
conducing, that is, for the Chriftians fpiritual good 
and edification ; but fo it is, that the finging of the 
Doxoiogy to the blefied Trinity is moft conducing. 
Fh'fi, To the Glory of God, zdly. To the Edification 
of xhe Chiiiuan, in the moft Fundamental point of 
all Divinity, and this was the true caufe, why the~ 
univerfal Church hath agreed to unanimouily thefe 
xnzny hundred Years 5 to retain the Doxoiogy in the 
publick \Vorfhip, and for guarding of the Lords Flock 
againU A^itrinhai tan blafpheftidfos Hereticks j fo that 
it cannot bz objected, It might be expedient then, but 
not now, for to the old Arians are now added Sort- 
ni/ms, A'lcbsiptiflsy and (hakers, which Errors are 
come to our Doors, ■:/;>. if any will nten- 

s 3 10 dmy zh: expesiaicy of it, weanfwer, That 
the molt competent judge on Earth to prove its Ex- 
pediency, is not this, or that private. Man, nor yet 
! ware Church, but the univerfal Church, 
: i to this Day retain ir, and ufe it, and there- 
Pfa&ice they declare to all particular 
ftians, that they judge it not only lawful, but 
'xpedjeht, which is a" facisfaftory anfwer to all 
rational Chriftians. 

I ' \ CHAP.. 

i ^ ; 


7he many Evils that flow from the refufng to f<7ig the 

HAving proven the Lawfulness, and Expcdiencvof 
fingingthj Doxology, and anfweredthe Doubts, 
and Scruples to the Contrary, we mall haften to a 
Cloie. Having mentioned the Evils that flow from 
the rcfufing to ling the Doxology, the ApoftleSt. 1 
2 Cor. 11. 20. mentions the Jb.vils that flowed from 
their. Divifons at the Kirk of Corinth, to wit, Delates, 
Envxmgs, Wraths , Strifes, Back-bttings, Wbtjperi 
Swellings, Tumults, and all thefe are the fad Effects 
of thjir DivifTons, I Cor. 3. 3. That fame Apoflle 
writing to the Galatians, hath yet fa dder Evils, Gal at. 
5. 15. If 'yon bite and devour tine another, take heed that 
ye be not confumed one of another, which Judgment 
I pray God in his Mercy to avert from this Land, 
^hat bodily Evils of Efood-fhed, fpoiling of C> 
Defolation of^amilics, many Widows, and Father- 
lefs Children, rhefe are the fad' and fore Evils, that 
arc very dull and fenfelefs, who take not this to 
Heart, but the fpiritual Evils of Sin and Se 
is far more provoking in the Eyes 'of the Lord, and 
Firfl, The Sin of Sedition againiu rjie lawful Magi- 
ftrates, which not only brings down the wrath of 
God upon a Land, but, if not repented of, cr. 
Damnation to Soul and Body, as app r. 13. 

From the Beginning. Another Evil, the great Scandal 
given to the grieving of the ftrong and iturnbiir.g or. 
the weak, when they fee the Commands of 
ful M igillrate, commanding a thing fo lawful, as 
to fing the Doxology, yet to b ned and fl 

ted. The Apoflle St. Pau/,iti that lame Plac: 
-Says, Wefhould cb;y the JViagiKrate, not 
Fear of Goa's Wrath, and the Kagiftrares \\ . - 
M 2 

I 92 ; 

alfo/tfr Conference fake. Is it not then ftrange Religion, 
when the Lord bids obey the Magiftrate in all 'things 
lawful^ and that for Cofcicrice fake, that in the 
mean Time, they who call themfelves Chi iftians, and 
cenfeientious, willanfwer,. For Confcience fak^, We 
. will fehife to obey the Magiftrate? can it here be fup- 
poned that their Confcience that will not obey, is a 
good Confcience, when the Confcience in the Word 
named, Rom. 13. is certainlyfmeaned £0fl</ Confcience? 
except ye^will make it fuch Divinity as this s It is 
good Confcience, fays the Lord in his Word, to obey 
the Magiftrate in Things lawful, and alfo accord- 
ing to your Refuial, it is good Confcience to difobey 
the Magiftrate, therefore be pleafed to confider, that 
there is a twofold Superitition ; Firft. pofitive, which 
is moft ordinar, to which the old Pharijies were much 
addicted -> There is alfo a negative Superftition, of 
which we have example, Co/of. 2. 19. Touch not y 
tafie not, handle not \ there is another example of the 
fame, Rom. 14. 3. Where ye will find a fuperftitious 
( eat not ) upon confideration of which two Texts, 
fee that your refilling to ling the Doxology come not 
in, in that Category ( fing not ) in which Place yc 
may find a Controverfy betwixt two forts of Chrifti- 
ans, thej ftrong in Knowledge, and the weak 5 the 
ftrong Chriftian believes that nc may eat any Thing, 
and not ask Queftions, or fcruple for Confcience lake* 
arid him the Apoftle approveth, and alloweth, for 
him the Apoftle defends againft the weak Chriftian, 
in the end of the 3. Verfe, God hath received him y to 
wit, the ftrong Chriftian > and albeit the weak Chrifti- 
an, who is ftiff through his Ignorance to (eat not) yet 
the Apoftle condemns him, becaufe he proudly and ig- 
norantly thought thefe. Things unclean, whereas the 
Apoftle fays ,they were not unclean 5 and therefore, 
the Strong made no Scruple, but ate, and is appro- 
ven of God. So in the 14th Verfe of this 14th Chap- 
ter, the Weak thought that unclean, which was not 
uncle; n, and therefore refufed to eat its then apply 
this to yo-jr own ConfcienceSj whoiay ( Jingnot)be- 


V 93 J 

caufe your Confcience thinks it unlawful to fing, when 
we have proven already, that it is both lawful and ex- 
pedients fee then that ye are net as wrong with your 
(fing not) as thefe weak Chriftian #07;//3w were with 
their {eat not. ) The ftrong Chriftian thinks it clean 
to fing, and dutiful, and is appro ven of Gods ye think 
it unclean, and unlawful, and are not approven of God, 
becaufe ye obey not the Magiftrate in that which is 
lawful s and I pray you coniider in the 14th Verfc of 
rhat Chapter, the Apoftle's vehement and emphatick 
Exprcffion, / know and am perjwaded by the Lord J e- 
JuiChrifty that there is nothing unclean of it jc!f: So I 
know and am perfwaded with the univerfal Church, 
that the Doxology is not unclean, nor the fihging of 
it an unclean Adtion 5 and though ye judge him that 
fingeth,. God hath received him, Rom. 14. 3. 

In thefe two Ranks of Christians, ftrong in Know- 
ledge, and weak, I perceive a Fault in each of them 
mutually toward the other, Verfe 3. The weak 
judged or condemned the Strong, for the Greek Word 
xpivtip fignifies both, as if they had been finning in 
their eating, and as People that made no Confcience 
of their Doings ; So, beware it be not your Sin, 
proudly and ignorantly to condemn them that fing, 
as it were a £m. There is a Sin alfo on the other 
Hand, in the Strong that defpifed the Weak, for their 
refufing to eat, becaufe of their fcrupulous and igno- 
rant Confcience s therefore it is my humble Requeft 
to all that fing the Doxology, that none of them de- 
fpife or fet at nought him that fingeth not, upon mere 
Ignorance, his Confcience being finccre, for Defpifing 
is a Sin againft Chriftian Love ; therefore, even thefe 
who in great Weaknefs fing not, yet beftow Chrifti- 
an Love on them, and ftiil the more, if ye fee any 
Sign of Chrift in them, and be willing to inftrudt 
them in the Spirit of Mceknefs 5 for which Caufe I have 
written thefe Lines for your Information. 

And if any object. That there is fome Diverfity 
and Difference betwixt particular Churches, whicn 
violates not Chriftian Union, as, in fome Churches 


( 94 ) , 

they kneel at receiving the Lord's Supper, in another * 
Church they fin, in a third they ft^nd j I anfwer. 
Albeit divers Churches in divers Kingdom^ have di- 
vers Ways, yet no Church in one and the fame King- 
dom, allows fuchaJLatitudeasthis, Receive the Com- 
munion ftanding or not Handing 3s you pleafe, but - 
every Church have their fettled Way and Uniformi- 
ty, otherways it >would violate the Apoftle's Rule, 
Let all Things be done in Order and Decency , 1 Cor. 14. 
Verfe laft, and make Confufion, of which God is not 
the Author, as it is Verfe 3$. of that fame Chapter ; •• 
and accordingly Calvin writes judicioufly, That there 
cannot be Order and Decency, unlefs there b^ one 
certain ftated F6rm 5 fo that this Difference in fome v 
Churches one from another, will not allow in the 
fame Church, fome to fing theDoxology, fome not: 
For, as Calvin did fing it to the Day of his Death, fo 
neither at that Time, nor ever before it, wasthefing- 
ing of the Doxology called in Queliion. 2. An/wer, 
Albeit the univerfal Church hath judged fome Things 
ofjefs Moment, than that the univerfal Church mould 
be tied to an Uniformity in them, becaufe Church 
Communion might be kept firm amongft divers Chur- 
ches, notwithfianding that they differed in fome fmal- 
ler Particulars ; of which Socrates, in his Church Hi- 
ftory, Lib. <J. Cap. 21. writes at Length, which the 
Learned know s yet there are fome Things belonging 
to the Church, of fo weighty and important Concern- 
ment, that the univerfal Church judged it noways ex- 
pedient that particular Churches mould be left to their 
own Choice, but that the univerfal Church mould agree 
upon one certain Way, wherein all particular Chur- 
cnes might keep Uniformity according to the Rule of 
God's Word, for Order, and Decency, and Peace ; 
and therefore the Learned know what Contentious 
fell out in the fecond Century, betwixt the Churches 
jn the Weft, and the Churches in leffer Afia ; for thefe 
VblefitrAfia kept their Feaft ofEafter, the fame Day 
that the Jews kept their Paffaven but the Chriftiarjs 
in the Weft, kept thir Feaft oiEafter, upon the firft 


( 95 ) 

Sabbath Day thereafter : And albeit in this mean 
Time, the rorefaid Weft and Eait Churches, their 
Judgment and Practice was diverie upon that Matter; 
yet on both Sides, they who were ftrong in Know- 
ledge, ft ill kept Churcn Communion one with ano- 
ther, as Socrates proves learnedly in the fbrefaid Book 
and Chapters lb that Polycarpus Bhhop of Smyrna , 
afteryards a glorious Martyr of Jefus Chriit, albeit 
he did celebrate Eafter in that lame Day with the 
Jews Paflbver, as ordinarily did all his neighbour 
Bifhops in lefler Afia - y yet coming to Rome, he com- 
municate with their Bifhop upon their Chriftian&*£- 
bath Day, which differed from his Day of giving the 
Communion at Home s but becaufe there is Infirmi- 
ty and Weaknef^in many Christians, therefore, after 
tnat, this diverie Day of keeping of Eafter \ raifed fuch 
Broils aud Contentions betwixt the Eaft and Weft 
Church, that there was no vifible nor fe^fible Way 
for preventing a fearful Kent and Schifmin the uni- 
verfal Church, until the General Council of Nice did 
appoint all to keep one Day, which the univerfal 
Church hath kept ever fince; therefore Beza> in hk 
24th Epift. and 14th § thereof, diftinguifheth well be- 
twixt Ecclefiallick Conftitutions s iome are univerfal, 
fome particular s and without all Controverfy, the 
finging- of the Doxology is of univerf a! Confritution ; 
for, as we have proven from Antiquity of Fathers 
and Councils, the finging of the Doxology was the 
Pra&ioe and Judgment of the univerfal Church > there- 1 
fore, as the univerfal Church reiolved to keep Eafter 
on a different Day from the Je*>> who crucified the 
Lord of Glory, and trill blaf phem*s him, as Ccn- 
Jlantim the Great infinuates in his pious Letters after 
that Council of Nice; fo that fame univerfal Church 
rtfolved to keep the Doxology, as a Teftimony againft 
the Arians, and all fuch blafphemous Antitrwitaria?* 

Then to apply, The finging of the Doxology is 
like the keeping ofEafier on the Chriftian Sabbath Day, 
and not with the Jew on thtir Day* w which both 


.. ( 96 ) 

the Civil Magistrate by their Authority, and the 
Church by their fpirkual Authority, did agree atv the 
Council of Nice. As for that Text which we cited, 
'Rom. 14. of Chriftians in two contrary Opinions a- 
bout Meat and Days -, the Civil Magiftrate nor Church 
had not as yet interponed their Authority ; but it was 
ftiil arbitrary for the Magiftrates external Power, 
they being then all Pagans, to them both the Jewijh 
ana Christian Religion were accounted Superftition a- 
bout Words and Names, as faid the Pagan Magiftrate, 
Atts 2<>. 19. and they thought it below them to 
take Notice of thefe Things . As for the Church Au- 
■ thority, which was then Apoftolick, the Learned 
* know the Reafon why they did not determine thefe 
Queftions of Meats and Days, b^caufe there was a 
Time allotted of interim, betwixt the Death and ho- 
nourable Burial of the Jews Ceremonies, which Time 
of their honourable Burial was not yet expired , and 
the Epiftie to the Romans was written in this interim, 
during which Time the Jewijh Ceremonies of Meats 
and Days, &c. were mortui to the ftrong Chriftian 
Jew, and they were freed of their Yoke, by taking 
on Chrift's eafy Yoke; and to the weak Chriftian 
Jew who was not clear to quit thefe Ceremonies as yet, 
during this interim they were indifferent, and not mor- 
tiferi : So that Place forefaid, Rom. 14. I fear be mis- 
applied by thefe thatrefufeto fing the Doxology; for 
the Cafe alters in this, The Doxology is determined 
<to be ufed, both by the univerfal Church, and all Civil 
Chriftian Powers \ -but thefe Meats and Days, when 
St. Paul wrote to the Romans, were yet left arbitra- 
ry, therefore St. Paul reproved thefe weak Chriftians 
for their Ignorance, for not eating : But how much 
more bitterly had he reproved and condemned them, 
if their not eating had been a Breach of the Com- 
mand of Church and State, as now it is in refilling to 
fing the Doxology ? Yet, as the finging of the Doxo- 
logy agreed upon by the univerfal Church, differs 
from the keeping of Eafter on the Chriftian Sabbatb y 
and not OD the Japijh Sabkth z in WQ Particulars ; 

h The 

\ 97 ) 
7. The umverfal Church did, more than 200 Years, 
ChrUKari Eafiers but all that 
not on: lota of Obje&ion or Scruple againft 

wiring of the Do\ology. z. The Scandalizing 
\ct or Dil ping E after, was bur once 

in the Year, but the refuting ro fing the Doxology 

Scandal c kly Sabbath. 

Thus your rtfufing to fing the Doxology, which 
the univerfal Church, judgeth to be lawful and expe- 
dient, is offensive and evil, both to thefe within, and 

without the Church ; for thefe within the Church 
I make this Hypothefis, that there being many thou- 
fand Proteftlnts beyond Seas, who hear that fome in 
Scotland have made a Separation from their Mother 
Church, and yet thefe fame beyond Seas do not ftu- 
dy the particular Grounds, or pretended Caufes of 
that Separation 3 yet thefe fame Perfons being cer- 
tainly informed that thefe of the Scots Separation, 
among other Differences, refufe to fing the Doxolo- 
gy j which Refufal of theirs is fo notorious in their 
piblick Worihip, that it is like the Oyntment upon 
the right Hand, which cannot be hid -, Then what 
will proteftaiit Strangers over Seas conclude ? Even 
this, rhat feeing there is in Scotland fome who with- 
out juft Caufe have abandoned the Doxofogy, con- 
trary to the Judgment and Practice of the' univer- 
fal Church, then it is very like that their other Pre- 
tences for their Separation are asxunwarrantable. 
This refilling to fing the Doxology, is alfo an Evil 
to thefe without the Church 3 which I thus illuftrats* 
A Turk, Jew, or Pagan, being in the Way of Con- 
version to Chriftianity, and having learned that there 
is one God, and three Perfons, rather, Son, and 
Holy Ghoft, for in this Name. he is to be bapti. 

waiter informed that thefe fame Men 
who are to baptize him, refufe to fing Glory tt 
Father, Son, and Holy Ghoft, in their publick Wor- 
ship ;' in what a Demur and doubtful Perplexity 
would that Trtrk be? Or would he receive Bap. 
from thefe who were to baptize him in the Nam 
N ft 

of Father, Son, and Holy Ghofi, and yet would nor 
themfelves fing Glory to rather, Son, and Holy Ghofi, 
and alfo forbid him to ling it -, would not that Doubt 
debar him from Chriftian Baptifm, and Salvation ? or 
elfe upon better Information, that thefe who refufed 
to fing the Doxolog,y were but a Handful, who did fepa- 
rate themfelves from the many Thoufand Thoufands of 
Chriftians, who did gladly fing the Doxology , Would 
not that Turk joyn himfelf gladly to that Church, 
whofe Word, and Works, Sacraments of God, aud 
his other Worfhip, was harmonious, where they did 
baptize in the Name of the Father, Son, and Holy 
Ghofi, did alfo in their publick Worfhip fing Glory 
to Father, Son, and Holy Ghofi ? 

This bygone Information, as I diredted, is only to 
the weak and gracious Lambs of Chrift , yetbecaufe 
I know there are other SortofChriftians, to whom, 
though I owe notfo great Refpeft, as to the Lambs, 
yet I will tender them this Word ; Ye who refufe to 
fing the Doxology, pretending Confcience for your 
refufing, ye are either painted Tombs, and cunning 
Hypocrites, or openly propbane ones, who pro- 
claim your Sin like Sodom. Firft I fpeak to the 
hypocrite, thou gravely affeveres, that you dare not 
fing the Doxology, left you mould wrong or grieve 
^our Confcience -, but how comes it to pafs, that, a- 
gainft thy Knowledge and Confcience, thou lives m 
lecret hainous Sins ? J^ilt thou in that Day when thou 
gives Account of thy felf to the all-feeing God the 
Searcher of Hearts, and the Eye-witnefs of thy fe- 
cret Sins, pretend Confcience as thy Defence, for 
thy Schifm now in refufing to, fing the Doxology, 
when he who is greater than thy Confcience knows thy 
f alfe and feigned Words ? Ah ! thou wift rather be 
fpeechlefsthen, Mat. zi.*J2. as now thou art when 
thou fhouldft fing the Doxology. Therefore to pre- 
vent that Difafter, I intreat you be not filent now, but 
fing the Doxology, feft in that Day, the Judge 
of the Quick and Dead declare, to thy Conrufion, 
thap thyr^ufing to fing die Doxology was not Con- 


, ( 99 ) 

fcience, nor Religion, but vain Glory, Intereft, Self- 
iccking, and Faction. 

As tor you who live in open fcandalous Sins, 
as Drunkennefs, Whoredom, &c. and yet dare fay, 
we cannot fing the Doxology, becaufe of Confciencc 
towards God, To you, hear the Lord's Anfwer, 
P/alm 50. 16. Unto the wicked, God faith, what haft 
thou to do to declare my Statutes ? Seeing thou hatejt 
In/lrucJion, being Partaker with the Thief, Adulte- 
rer, and Sclanderer. zdly. Doth not thy own Heait 
fmite thee, as a Mocker of God, and all Religion, 
when thou pretends Confcience, and when it is fear- 
ed long ago, as with a hot Iron, I Tim. 4. 2. idly. 
Tou may indeed increafethe Number of your Party, 
but you diminifti their Credit -, then let all who pre- 
tend Confcience, depart from Iniquity, and fing the 

When was it that the General Aflembly laid a- 
fide the Doxology ? Even when the Army of the 
Englijh Rebels, ( who had proved falfe to God, in 
the matter of Religion ; falfe to the King, in mat- 
ter of Loyally ; falfe and perfidious to Scotland, in 
J Head of Thankfulnefs to them, for their Atfiftance, 
<#me in againft them with the Sword, having efta- 
| bliflied a vaft Toleration, fo that, that Army was 
I made up of the Drofs, and Dregs, and Scum ofEng- 
land, and even then, when Religion in Scotland, and 
; England, was in greateft Danger, then to lay afidc 
the Doxology, was like that Inference; The Enemy 
is approaching, therefore put out your Matches; then 
coafider the Evils that immediately, and inevitably 
came upon Scotland, after they laid afide the Doxology; 
what Glory we loft, Firft, the purity of Religion, 
by their vaft Toleration, which, with their Sectari- 
an and blafphemous Army, they brought into Scot- 
land. Secondly, We loft our Liberties ; for no Man 
durft wear a Sword or Weapon for his own defence, 
but this was a juft Judgment, to take a Sword from 
s Man, when he had Rilled his Father. 

And laft of all, St. Baftl looks upon it, as 

A- fenrfnl T*rcinnn(lirir frr»i-n t\if* Trnrh YirVipn he 

perceived the Arian, not to quite the Doxology al- 
together, but to change it from the right 'Words, 
he greatly feared a failing from the Faith to follow 5 
fo as long as ye refufe to fing the Doxology, ye coh- 
tinue in the begun Separation, which is a fearful Evil, 
It keeps a Door open to more Sin and Sorrow tp 
follow, for by that Separation, ye keep in your Heart 
a Difguft at your Mother Church, as faulty , and 
affure your felves, though ye had no more Errors at 
prefent, but that one, that ye refufe to fing the Doxo- 
logy, yet that Error will not be alorie, for Error 
begets ^n the Soul, a finful Inclination to more Er- 
ror, as the Apoftle fpeaks of erronicus Spirits, they , 
grew worfe and worfe 5 are not now too many turned 
Quakers, and fome fweet Singers, whofe Beginning 
in Error was but fmall. 

- And to put a Clpfe to the Roll of the Evils that 
follow the refufing to fing the Doxology ; Is it not 
both Sin and Shame to offer to God a lame Sacri- 
fice of Worlhip ? for they who refufe to fing the Do- / 

xology, offer to God a lame Sacrifice of Praife, ai;cf 
they are curled by God, who offer to him the Sa- 
crifice that hath Blemifh, when they have better and 
will not offer it- As for thefe who refufe to fing the 
Doxology, and think it needlefs, or evil, thefe in 
their Heart, and by their Deed, condemn their Neigh- 
bour Chriitians, for offering to God a monftruous Sa- 
crifice, as having a Leg more than enough, in the 
2, Chron. 5. 13. when was it, that the Qlory of ihe 
Lord filled the Houfe of the Lord} even when the fing- 
ers, Verfe. 13. were as one s to make a Sound to be 
heard in praifing and thanking the Lord ; but this is 
far from the Pra&ice of thefe, who will not joyn in 
the Praifes, which Difcord in the Lord's Song, can- 
not -be but ciipleafing to him: So thatfuch Praftice 
of finging, and not nnging at one Time, yea worfe, 
iinging and grieving at one Time, for no doubt, he 
that Sags not, grieves at him that fings, and looks 
very like the Confufion, that was after the Return of 
the Captivity, at the laying of the Foundation of 


( ioi ) 

the Temple of Jcnifalcm, when one Part was Prai- 
and rejoycing, another Part weeping and howl- 
ing, and the laft continued Evil, is a continued 
Heart-burning, and difcontent in the Hearts of thefe 
who refufe to fing, and keeping a door open ftill for 
more Separation. 

To clofc this Chapter, as Mr. Caldenvood (aid, m 
great Zeal, inftatforefaid General' Aftembly, That 
he hoped to fing the Doxology in Heaven ; So let no. 
Chriftian think k a Paradox, for the learned do 
know, that it may be proven by found Divinity ; for, 
if- in Heaven., our* Praifes to God fnall be perfed 
( which k mod furely trus ) then we fhall praife him 
in all his Attributes, in all his mighty Atts, efpeci- * 
ally in his Word, and everlafting Gofpel, then we 
fhall eternally glorify the infinitely glorious Effence, 
in the myfterious Trinity of the. PerfonS 5 for feeing 
in Heaven" there will be neither Petition, nor Prayer, 
nor Preaching, which make up a great Part ot our 
Worfliip on Earth, fo all our Worihip in Hea- 
ven fhall be Praifes, and that to all Eternity ', and 

ng our Knowledge of God in Heaven fhall be far 
more perfect than it was on Earth, ' and then we 
fhall fee God Face to Face, and know him in Efience, 
and Perfons, more perfectly than we do now on Earth, 
and confeqnently, our Love to Father, Son, and Ho- 
ly Ghoft much more perfect ; fo the Perfection of our 
Praifes and Incefiantnefs, without wearying, ftiall an- ' 
fwer to our greateft Perfection in Knowledge and 
Love to God 5 therefore it may b<f Chriftianly fup- 

1 d, that we ftall joyn in Heaven, with thefe four 
living Creatures^ Revel. 4. S. v;ho rcflrnot Day nor 
Might fingipg, Holy, Holy, Holy, Lord God Almigh- 
ty, who was, and is, and is to come ; where wa<> this 
Trij'agium uttered? The firft two Vcrfes of this Chap- 
ter affirm, that it was in Heaven. Who were the liv-> 
ing Creatures that kept this Choir of lans perenms* 
The Aflembly Not:s upon it, fay, It was the Mi- 
nifters of the new Teftament. idly. What was the 
Subject of their Praifes ? the Aflembly Notes fay, 


( IP* ) 

hey continually praife God, and fet out the Trinity 
of the Perfons in the God-head. 

If any pleafe to objedt, the Church appointed the 
Doxology to be lung, to guard the Flocks of Chrift, 
againft Antitrinitarinn Hercticks, but in Heaven there 
is no Danger^ for no Devil, vox Antitr'mitarian will be 
there to tempt, and the glorified Saints will be made 

?erfe<ft in Holinefs. I anfwer, when Ifaiab 6. 2, 3. 
"he Seraphims cryed one to another, by way of An- 
them, Holy, Holy, Holy is the Lord of Hefts, the whole 
Earth is full of his Glory, Here I hope was neither 
Arian nor Antitrinitarian, yea, I affirm, according to 
the Seraphims ringing a Doxology to the Trinity, that 
although there had never been Antitrinitarian Here- 
tick) nor Danger of Devils to tempt them to that 
Hef*efy, feeing the Angels in Heaven did ling a Do- 
xology to the bleffed Trinity, which is granted by 
the univerfal Church, then mall it not be lawful, ex- 
pedient, and comely for Chriftians to fing Glory to 
Father, Son, and Holy Ghoft, whofe Motto in Bap- 
tifm, is to be baptized, in Name of Father, Son, 
and Holy Ghoft ? 

Therefore, to conclude this Chapter, theie whg 
have Scruple, or Doubts to ling the Doxology for 
want of knowledge, my Prayer is to God, Father, 
Son, and Holy Ghoft, who is the Father of Lights, 
to reveal even this unto them, that we may with one 
Mind, and with one Mouth glorify God, even the 
Father of our Lord Jefus Chrift, Rom. 15. 6. Now 
to God, Father, Son, and Holy Ghoft be Glory in 
the Church, by Chrift Jefus, throughout all Ages, 
World Avkhout End, 4men. Ephef$. Chap, atthelaft 



Fit for Toung and Old. 

O Sacred, dreadful and myfterious Trinity, though 
I cannot conceive thee, yet let me daily experi- 
ment thv Goodnefs: Let thy Grace, O Lord J E- 
S U S, Let thy Love, OGod the Father, Let thy 
Communications, O Holy Snirit, be ever with me'; 
That I mav with primitive Affection and Fervour^ for 
ever praife and love thee, O facred Trinity. « 

O Lord God helo me, to lore and to praife thee, 
with Godlike Affections and fuitable Devotion, and 
daily increafe mv Faith, make it aftive and fruitful ; 
That I may, believe and love thee, as entirely as one 
devouted to thee. . 

O Lord God, T do for ever renounce the Devil that 
Arch-rebel a ^ainft thee, with all his A novate An^elsj 
from henceforth make me a living Member of thy 
Church, themvftical Body of thv Sons thereby uniting 
me infeparablv toChrift mv Head, and from thence 
let his gracious Influences be ever ftreaming into my 

O Father, accept mv irr.-vrfafr. Re^n- 
tance, com pa (Fiona re mv Infirmities, forgive nmr^Ki:. 
kednefs, puri*v mv Unclcannefs. ftr my Weak- 

■tfs, fix mv Unftablencfs, and let thv Lo*e ever rul ••. 
in mv Heart, through the Merits and Sufferings and 
Lnve of the Son of thv Love, in whom thou art always 
infinitely well pLafed. 

Q Lord, Ond the Spirit of Adoption into mv Heart. 

I HI true filial A fte&ion into me. chat I mav apain 

beov/nedbytbee for ;hv Child, and call eke Father, 

'O and 


and {hare in the Bleffings of thy Children,'laft 
Income an Inheritor of the Kingdom of Heaven. 

O my Soul , feek thou the Lord, and he will be fouqd 
of" thee, but if thou forfakehim, he will forfake thee: 
For the Eyes of the Lord run to and fro through the 
whole Earth, to fhew himfelf ftrong, in Behalf of them 
whofe Heart is perfed towards him. 

Unto thee, O Lord, do I lift up my Soul, O my 
God T truft in thee, ihew me thy Ways, O Lord, ami 
teach me thy Paths ; and fo dired my Goings, that 
my Footfteps may not Hide. Remember not the Sins 
of my Vouch, nor my Tranfgreflions > but according 
to rhy mercy remember thou me for thy Goodnefs Sake, 

Lord. And i befeech thee grant me Grace to with- 
stand the Temptations of the World, the Flefh, and 
*h; Devil, and with a pure Heart and Mind to follow 
rh-, the only true God, thrpugh jES US CHRIST 
our Lord. 

O my God, be thou my Guide, for I will wholly 
and foiely depend upon thee; and for thine own Name's 
Sake, for thy Son's Sake, and for thy gracious Pro- 
mi fes Sake, do thou both make me to know what thou 
wovildit have me to do, and then help me to do what 
thou wouldft have me to know; teach me firftwhat 
to i v.fblve upon, and then enable me to perform thole 
R . ■•iblutions, that 1 may walk with th:e in the Ways of 
Hojihefs here, and reft with thee in the Joys of Happi- 

O my God, keep me ftedfaft in the Faith andBe- 

1 fef of a future Happinefs, and give me Grace to fit arid 
prepare my felf to appear before thee, in the white 
Robes of Purity and riolinsfs; at the Appearing of 
our Lord ] E S U S C H R I S T, in that Day when 
God ihail juri^e the World by his Son JESUS 
CHRIST; that whenever my Difiblution comes, 
I may chearfully refign my Spitit into the Hands of my 
Creator and Redeemer, and, from this cra^y Houfe of 
Clay, take my Flight into the Manfions of Glory -, 



where Chrift fits at the right Hand oFGod, and with 
the joyful Chore of Saints and Angels, and theblefled 
Spirirs of jult Men made perfeft, chant forth thy Prai- \ 
fes to all Eternity. 

TURN, O Lord, the whole Stream of my AfFec- . 
tions, from feniual Lqve, {tp the Love of thee ; And lee 
thy heavenly Love be the conftant Byafs of my Soul : 
O may it be the natural Spring and Weight of my 
Heart, that it may always move towards thee. 

GRANT, OLord God, that the general Inclina- 
tion and Tendency of my whole Man, of all my Heart, 
and Soul, and Strength, of all my Powers and Affecti- 
ons, and the utmoifc Strength of them all, may be 
directed to God as my Chief, and only perfect and' in- 
finite Good. 

O my God, Q my Love, let thy powerful Love a- 
bound in my Heart ; and fo cleanfe me from all Fil- 
th inefs of Fkfh and Spirit, that I may perfed Holinefs 
in thy Fear. Give me Grace to poffefs my Body in Sane- 
tification aud Honour, making it an holy Temple to 
thee, that thy Spirit of Love may always there inhabit. 

O Heavenly Father, ns thou reigneft in Heaven, fo dQ 
thou alio reign in my Heart by thy holy Spirit of Grace, 
enabling me to fubdue every Luit ana inordinate Ap- 
petite, that Chrift may reign in my Soul, Submitting 
my Will to all the Difpenfations of Providence, thac 
as the Angels in Heavfcn, fb I on Earth may obey thy 
Will, quitting all my ' Affe&ions, that Thou being all 
Things to me, I may be fubjeft to and Servant of thy 
Divine Will for ever. 

O my God, O mv Love, create in me a fincere Obe- 
dience co all chy Commands, a lubmiffive Patience un- 
der all thy Chaftifemenrs, with an abfolutc Refignation 
to all rheDifpofals of thee; and let thy all powerful 
Grace abound in my Heart, that in allthefe, and in 
all other poflible Iniiancesofthy Love, my Soul may 
be continually employed topraifc and love thee. 

* o 6 BJJC UL JTIO NS, &c. 

..OmyGod, O my Love, Grant, when ever I fre- 
quent the publick Prayers, and approach thin: Altar, 
diat it may be with fervent and Heavenly Affe&ions, 
recolle&ed Thoughts, compofed Behaviours becoming 
Reverence, and with an holy Impatience for the Blef- 
jingsof thy Love. 

O m y God, O my Love, fill me with a religious Awe 
of O at hs, in which the Honour of thy beloved Name is 
(o high ly concerned s That it may be far from me ever 
tofwear, and in fwearing, to invoke thee, unlefs upon 
Inducements lawful and important, the vifible Good 
of my Neighbour, or my own Innocence obliges me 

O Lord, my Heart is empty and difengaged, and 
longs for thee, my Heart is entirely devote<f to thee. 
E nter, O my God, poffefs it with thy gracious Prefence, 
and fill it with thy Love. 

O my God, may all thy Creatures blefs thee, which 
are in all Things fubjeft to thee, and made for the Ser- 
vice of Mankind. For at thy Command, the Heaven 
gives Rain at convenient Sea Ions, and the Earth brings 
Forth abundance or Fruits. The Sun and the Moon 
(hine clearly upon the Earth : And the Stars in their 
Courfes, revolve regularly by Night. The Fountains 
flow, the Rivers runs and Fillies of fundry Kinds 
fwim in the Waters. The Birds of the Air do fty and 
jing. Upon the Mountains the Goats, the voung Roes 
and the Harts do skips the Sheep and aril Catdera- 
joyce at finding of fertile Pafture. And -Animals of 
divers Sorts traverfe throw the Woods. The Mea- 
dows are green, the Fields do flourish ; and all the 
Trees of the Foreft fhoot forth Branches and Fruit. 
Thofe are thy Works, O God, who only doft wondrous 

AWAKE to Righteoufnefs, O my Soul, andfi" 
not, and fan&ify the Lord God of Holts himfelf, an d 
let him be your 'Fear and your Dread, and he {hall b e 
yopr San&uary.